3. XI.  Z3, 


LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON.  N.  J. 

Presented  by 


Tres .  'c'.G'c .  cMWoban  . 


BT  69  5  . R87 2  1922 
Russell,  C.  T.  1852  j.91  . 
The  divine  plan  of  the  ages 


Digitized  by  the  Internet  Archive 
in  2019  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/divineplanofagesOOruss 


1 


* 


0 


*  WRITE  DOWN  THE  VISION  AND  MAKE  IT  PLAIN  UPON  TABLES,  THAT  EVERYONE  MAY  READ  IT  FLUENTLY’ 

Habakkvk  2 :  2, 

DISPENSATION  THIRD 

THE  FULLNESS  OF  TIMES 
EPH.  Isle. 


THB 

TABERNACLE 

OK  THE  WILDERNESS 

THE  HARMONY  OF  ITS  TEACHINGS 


CHART  OF  THE  AGES 

ILLUSTRATING  THE  PLAN  OF  COD  FOR  BRINGING  W!  ANY  SONS  TO  GLORY,  AND  HIS  PURPOSE— 

IN  REGARD  TO  AN  ADMINISTRATION  OF  THE  FULLNESS  OF  THE  APPOINTED  TIME3,  TO  RE-UNITE  ALL  THINGS  UNDER  ONE  HEAD,  EVEN  UNDER  THE  ANOINTED  ONE:  THE  THINGS  IN  HEAVEN  AND  THE  THINGS  ON  EARTH-UNDER  HIM”  EPH.  1114  - OIAGLOTT 


Its  teaFfyinqs  are  in  harmony  with 
the  Chart  of  the  Ayes,  showing  the 
same  STEPS  as  necessary  in  com¬ 
ing  from  sin  to  glory.  . 

The  entire  ground  of  the  Taber¬ 
nacle  enclosure  was  called  “ Holy .” 
Outside  the  court  all  was  unholy, 
and  is  the  equivalent  of  the  unjusti¬ 
fied  pin  ne  in  the  Chart  of  A  ges.  The 
COURT  enclosure  parallels  thejus- 
tified  or  PERFECT  HUMAN 
plane.  The  "Holy”  represents  the 
condition  of  consecrated  Christians, 
BEGOTTEN  of  the  Spirit.  The 
Most  Holy  beyond  the  second  vail, 
represents  thePERFECT SPIRIT¬ 
UAL  condition  when  "we  shall  be 
like  HIM.”  The  glory  plane  isstill 
urthcr  along*  the  grand  climax  of 
hove— "Glory,  Honor  and  Immor¬ 
tality.” 


The  Divine  Plan 
of  the  Ages 

“The  Path  of  the  Just  is  as  the  Shining  Light, 

Which  Shineth  More  and  More 
Unto  the  Perfect  Day.” 


A  Vindication  of  the  Divine  Character  and  Gov¬ 
ernment:  Showing,  by  a  Recognition  and  Har¬ 
monizing  of  all  the  Scriptures,  that  the  Permis¬ 
sion  of  Evil,  Past  and  Present,  is  Educational 
and  Preparatory  to  the  Ushering  of  Mankind  Into 

THE  GOLDEN  AGE  OF  PROPHECY 

In  Which  All  the  Families  of  the  Earth  Will 
Be  Blessed  with  a  Full  Knowledge  of  God  and  a 
Full  Opportunity  for  Attaining  Everlasting  Life 
Through  the  Redeemer,  Who  Then  Will  Be  the 
Great  Restorer  and  Life-Giver. — Acts  3:19-21. 


PASTORAL  BIBLE  INSTITUTE 

BROOKLYN,  N.  Y. 

1922 


To  the  King  of  Kings  and  Lord  of  Lords 

IN  THE  INTEREST  OF 

HIS  CONSECRATED  SAINTS, 

« 

WAITING  FOR  THE  ADOPTION 

- AND  OF  - 

“ALL  THAT  IN  EVERY  PLACE  CALL  UPON  THE  LORD,” 
“THE  HOUSEHOLD  OF  FAITH,” 

—  AND  OF - 

THE  GROANING  CREATION,  TRAVAILING  AND  WAITING  FOR 
THE  MANIFESTATION  OF  THE  SONS  OF  GOD, 

THIS  WORK  IS  DEDICATED 


“To  make  all  see  what  is  the  fellowship  of  the  mystery  which  from  the 
beginning  of  the  world  hath  been  hid  in  God.”  “Wherein  He  hath 
abounded  toward  us  in  all  wisdom  and  prudence,  having  made  known 
unto  us  the  mystery  of  His  will,  according  to  His  good  pleasure 
which  He  hath  purposed  in  Himself;  that  in  the  dispensation 
of  the  fulness  of  the  times  He  might  gather  together  in  one 
all  things,  under  Christ.” 

Eph.  3:4,  s,  9;  1:8-10. 


PUBLISHERS’  FOREWORD 


RUE  to  the  Divine  promises,  as  the  rays  of  truth 


from  fhe  inspired  revelation  have  cast  their  beams 


upon  the  pathway  of  the  just,  it  has  shone  with 
increasing  brightness  down  through  the  ages.  Nor  have 
these  latter  years  been  any  exception  to  this  rule :  rather, 
to  the  contrary,  we  observe  that  the  nineteenth  century 
was  a  most  marvelous  period  in  the  production  of  Bib¬ 
lical  literature.  Its  opening  years  were  especially  char¬ 
acterized  by  certain  providential  occurrences  that  caused 
a  most  remarkable  increase  as  well  as  a  general  diffusion 
of  knowledge  in  every  department  of  human  life.  This 
has  been  no  less  true  with  regard  to  a  knowledge  of  the 
teachings  of  the  Book  of  books,  the  Bible.  This  Book 
had  up  to  that  time  withstood  successfully  all  the  attacks 
of  its  enemies  to  disprove  its  claims  to  be  a  Divine  revela¬ 
tion.  As  the  Bible  has  been  more  generally  studied  by 
godly,  reverential  men,  much  clearer  views  have  been 
obtained  regarding  its  sacred  truths.  It  is  very  generally 
conceded  amongst  scholars  that  for  long  centuries  prior 
to  the  great  Reformation  of  the  sixteenth  century,  the 
Bible  was  a  very  rare  book — possessed  only  by  a  few. 
Even  among  those  who  were  leaders  of  what  was  then 
the  visible  or  professed  Church,  whose  teachings  and 
influence  had  predominated  for  several  centuries  in  re¬ 
ligious  matters,  few  possessed  the  Bible,  and  fewer  still 
studied  it :  indeed,  it  was  not  considered  beneficial  or  even 
safe  to  allow  the  common  people  to  have  access  to  its 
contents.  With  the  beginning  of  the  Reformation,  how¬ 
ever,  the  Bible  began  to  be  translated  and  circulated 
among  the  people — in  Germany  first,  and  then  in  England. 


m 


IV 


Publishers’  Foreword 


Luther’s  version  was  widely  disseminated  throughout  all 
Germany,  and  was  translated  into  Swedish.  In  England 
Wycliffe’s  translation  soon  reached  a  wide  circulation,  as 
did  also  Latimer’s  translation  of  the  New  Testament,  and 
that  of  several  others. 

These  facts,  acknowledged  by  scholars,  are  generally 
unknown  by  the  masses  of  the  people.  Few  realize  that 
from  the  time  creed-making  began,  A.  D.  325,  there  was 
very  little  Bible  study,  and  that  the  study  of  the  Scrip¬ 
tures,  such  as  was  practised  in  the  early  Church  in  the 
days  of  the  Apostles,  has  been  made  possible  only  since 
the  Reformation  was  instituted. 

With  the  breaking  of  the  chains  of  ignorance  and 
superstition  in  the  sixteenth  century  and  since,  the  study 
of  the  Bible  has  been  resumed — first,  as  we  would  sup¬ 
pose,  along  the  lines  of  the  primary  or  foundation  truths 
pertaining  to  salvation  or  justification  through  faith  in 
Christ,  which  truths  had  been  perverted  and  distorted 
by  those  professing  to  instruct  in  those,  as  also  other 
related  matters. 

The  nineteenth  century,  however,  opened  under  the 
most  favorable  conditions  for  the  investigation  of  truth; 
for  by  this  time  the  chains  of  ignorance  and  superstition 
and  ecclesiastical  imperialism  had  to  a  considerable  ex¬ 
tent  been  weakened  largely  because  of  the  world-wide 
circulation  of  the  several  translations  of  the  Bible  in  all 
the  languages  of  earth.  While  Luther,  Zwingli,  Calvin, 
Roger  Williams,  Wesley,  Jonathan  Edwards,  Sir  Isaac 
Newton  and  others,  in  the  centuries  from  the  Reformation 
up  to  the  nineteenth,  had  contributed  much  toward  a 
proper  understanding  of  its  teachings,  yet  they  were 
greatly  handicapped  by  the  errors  of  the  past;  and  the 
evidences  now  show  that  they  did  not  succeed  in  making 
clear  the  full  truth  concerning  several  of  the  mysteries  and 
secrets,  among  which  are  those  of  election,  free  grace, 
human  probation,  the  final  judgment  day,  the  object  of 


Publishers’  Foreword 


v 


the  Millennium,  and  the  hope  of  the  Church  and  of  the 
world;  a  knowledge  of  which  is  based  upon  a  correct 
understanding  of  the  far-reaching  effect  of  Christ’s  ran¬ 
som  sacrifice  and  its  relation  to  those  doctrines,  as  they 
apply  to  believers  and  others. 

When  the  nineteenth  century  was  fully  ushered  in, 
many  more  godly  men,  who  were  less  bound  by  conflicting 
and  confusi  ig  errors  and  denominational  bias,  studied 
the  Bible.  It  is  a  fact  that  cannot  be  successfully  contro¬ 
verted,  that  these  men  contributed  very  valuable  help  to 
an  understanding  of  the  various  features  of  the  Divine 
Revelation.  Some  confined  their  efforts  to  merely  un¬ 
folding  its  precepts — its  practical  teachings ;  others  who 
understood  the  Hebrew  and  Greek  languages,  sought  to 
obtain  a  clearer  understanding  of  the  original  manu¬ 
scripts;  others  gave  their  especial  attention  to  the  his¬ 
torical  features;  and  again,  the  prophetical  portions  were 
carefully  studied  by  a  larger  number;  and  a  clearer 
understanding  of  these  various  parts  of  the  Bible  in¬ 
creased  very  rapidly  on  all  these  lines  during  the  first 
half  of  the  nineteenth  century.  Christians  today  are 
much  indebted  to  the  researches  and  findings  of  these 
godly  men,  whose  writings  are  now  accessible  to  all. 
These  whom  God  raised  up  were  without  doubt  moved 
by  a  strong,  reverential  impulse  to  discover  the  true 
teaching  of  the  Bible  and  to  communicate  the  same  to 
their  fellow-Christians.  Of  necessity,  indeed  it  could 
hardly  be  otherwise  than  that  the  light  should  increase 
as  each  generation  of  students  profited  by  the  studies 
of  those  of  the  preceding  one.  However,  not  until  the 
middle  of  the  nineteenth  century — in  fact,  not  until  within 
the  past  fifty  years — has  there  been  a  clear,  full,  connected 
statement  of  the  great  Divine  Plan  of  the  Ages,  in  which 
all  the  various  mysteries  and  doctrines  above  mentioned 
were  properly  adjusted  and  set  forth,  so  that  the  har¬ 
monious  whole  could  be  clearly  seen.  At  last,  such  a 


VI 


Publishers’  Foreword 


presentation  was  given  showing  an  outline  of  the  Divine 
Program  in  its  completeness,  and  revealing  the  sublime 
end  God  has  in  view  for  this  earth  and  its  peoples,  and 
how  the  many  centuries  of  human  history,  its  ages  and 
generations,  have  been  working  harmoniously  toward  the 
accomplishment  of  the  great  design. 

Amongst  those  who  have  been  especially  instrumental 
in  helping  God’s  people  to  a  happy  realization  of  these 
great  truths,  is  the  one  whom  we  now  announce  as  the 
author  of  this  volume — Charles  T.  Russell,  born  in 
Pittsburgh  about  the  middle  of  the  last  century,  but  whose 
later  years  were  spent  in  New  York.  His  early  years 
were  passed  under  the  influence  of  religious  training, 
and  when  still  quite  young,  he  became  a  member  of  one 
of  the  Protestant  denominational  churches.  Being  early 
consecrated  to  the  Lord,  and  of  an  inquiring,  studious 
mind,  he  most  naturally  began  to  study  the  creed  or 
belief  of  the  church  of  which  he  was  a  member.  As  he 
thus  began  to  think  for  himself,  he  fell  a  ready  prey  to 
the  plausible  logic  of  infidelity;  but  that  which  at  first 
threatened  to  be  the  utter  shipwreck  of  faith  in  God  and 
the  Bible  was  under  God’s  providence  overruled  for 
good,  and  merely  wrecked  his  confidence  in  certain  creeds 
and  systems  of  Bible  misinterpretations.  He  was  led 
gradually  to  see  that  though  each  of  the  creeds  contained 
some  elements  of  truth,  yet  there  was  much  that  was 
misleading  and  contrary  to  God’s  Word. 

Mr.  Russell  acknowledged  having  received  valuable 
assistance  at  this  time  from  a  number  of  devout  Bible 
students  whose  investigations  were  particularly  along  the 
line  of  our  Lord’s  Second  Coming.  He  tells  of  how  his 
waning  faith  was  reestablished  in  the  Divine  inspiration 
of  the  Bible  and  how  he  was  led  to  see  that  the  records 
of  the  Apostles  and  Prophets  are  indissolubly  linked. 
His  studies  were  for  several  years  later  carried  on  in 
close  association  with  a  number  of  earnest,  independent 


Publishers’  Foreword  vii 

Bible  students;  and  being  without  denominational  preju¬ 
dice,  these  made  free  use  of  the  best  helps,  writings, 
commentaries  and  expositions  that  were  available.  All 
of  this  experience  was  one  of  constant  growth  in  grace, 
in  knowledge,  and  in  the  love  of  God  and  His  Word. 
As  a  result  of  this  progress,  the  author  of  this  volume, 
and  those  with  whom  he  was  associated,  were  led  to  feel 
the  respons'bility  of  this  knowledge  with  which  they  were 
blessed — that  of  imparting  it  to  others.  To  accomplish 
this  end,  Mr.  Russell  began  his  public  work,  both  lec¬ 
turing  and  writing,  and  in  the  year  1886  this  volume, 
“The  Divine  Plan  of  the  Ages/’  first  appeared,  being  a 
result  of  nearly  twenty  years  of  the  closest  investigation 
and  most  careful  Bible  study.  For  thirty  years  after  the 
issuing  of  this  volume,  the  author  continued  his  studies. 
His  public  ministry  was  greatly  enlarged  so  that  his 
writings  and  sermons  were  read  and  heard  by  millions 
of  people  in  all  parts  of  the  earth.  It  was  while  he  was 
actively  engaged  in  the  promulgation  of  the  message  as 
herein  set  forth  that  Mr.  Russell’s  voice  was  suddenly 
stilled  in  death  and  his  labors  brought  to  a  close  in 
October,  1916. 

It  will  be  observed  that  the  author  does  not  claim 
originality,  in  the  sense  that  the  truths  herein  set  forth 
are  new  and  were  never  before  proclaimed.  His  position 
rather  was  that  what  is  herein  presented  is  the  old  theology , 
the  teachings  of  our  Lord,  the  Apostles,  and  the  Prophets, 
and  that  it  is  an  assembling  and  developing  of  truths 
already  touched  upon  and  partially  unfolded  by  others. 
In  harmony  with  this  thought,  it  is  the  steadfast  convic¬ 
tion  of  the  publishers  of  this  edition  that  the  author  of 
this  volume  has  most  successfully  gathered  up  the  threads 
of  truth  of  all  former  expositors  and  light-bearers  and 
has  woven  them  into  one  beautiful  chain  of  many  links, 
thus  enabling  the  careful  reader  to  discover  for  himself 
the  true  and  harmonious  conception  of  the  Divine  Pro¬ 
gram. 


Publishers’  Foreword 


•  •  m 

Vlll 

It  will  be  readily  seen  that  the  plan  of  this  study  has 
been  to  rightly  divide  the  Word  of  Truth — to  so  arrange 
and  adjust  the  various  truths  of  the  Bible  in  their  proper 
order,  that  they  may  be  seen  to  apply  to  the  times  and 
seasons,  dispensations  past  and  future,  as  was  intended. 
Hence  the  title  of  this  volume,  “The  Divine  Plan  of 
the  Ages/’  expressing  this  very  thought. 

Lack  of  space  forbids  our  including  in  these  remarks 
a  statement  of  what  vast  good,  what  gracious  blessings 
have  come  to  many  thousands  of  Christian  people  and 
skeptics  as  a  result  of  the  study  of  this  volume,  which, 
since  it  was  originally  published  by  the  author  in  1886, 
has  reached  the  almost  phenomenal  circulation  of  approxi¬ 
mately  five  million  copies,  and  has  been  translated  and 
distributed  in  the  leading  languages  of  the  earth.  It 
will  be  needless  to  say  that  the  publishers  of  this  edition, 
The  Pastoral  Bible  Institute  (which  is  an  undenomi¬ 
national  association  of  earnest  students  of  the  Scriptures), 
are  amongst  the  number  who  have  received  inestimable 
blessings  from  this  volume,  and,  because  we  desire  to 
give  to  others  the  same  opportunity  and  blessing,  this 
edition  has  been  prepared  and  published.  In  this  con¬ 
nection  we  wish  to  publicly  acknowledge  the  favor  of 
God  which  has  permitted  us  to  be  identified  with  the 
circulation  of  this  volume  and  with  the  results — light, 
joy,  peace,  fellowship  with  God,  to  many  hungry,  thirsty, 
bewildered  souls. 

This  special  edition  of  this  volume  is  therefore  sent 
forth  in  the  earnest  confidence  that  many  others  who 
are  thirsting  for  the  water  of  life  may  have  their  thirst 
quenched  and  be  satisfied.  That  it  may  be  so  is  the 
fervent  wish  and  prayer  of 

Your  servants  in  Christ, 

PASTORAL  BIBLE  INSTITUTE. 

Brooklyn,  N.  Y. 

April  1,  1922. 


CONTENTS 


CHAPTER  I 

EARTH’S  NIGHT  OF  SIN  TO  TERMINATE  IN  A 
MORNING  OF  JOY. 

A  Night  of  Weeping  and  a  Morning  of  Joy. — Two  Methods  of 
Seeking  Truth. — The  Method  Herein  Pursued. — Scope  of  the 
Work. — A  Difference  Between  the  Reverent  Study  of  the 
Scriptures  and  the  Dangerous  Habit  of  Speculation. — The 
Object  of  Prophecy. — The  Present  Religious  Condition  of  the 
World  Viewed  from  Two  Standpoints. — Egyptian  Darkness. — A 
Bow  of  Promise. — The  Path  of  the  Just  Progressive. — Cause  of 
the  Great  Apostasy. — The  Reformation. — The  Same  Cause  Again 
Hinders  Real  Progress. — Perfection  of  Knowledge  Not  a  Thing 
of  the  Past,  but  of  the  Future . 


CHAPTER  II 

THE  EXISTENCE  OF  A  SUPREME  INTELLIGENT 
CREATOR  ESTABLISHED. 

Evidence  Aside  from  the  Bible,  Examined  in  the  Light  of  Rea¬ 
son. — An  Untenable  Theory. — A  Reasonable  Theory. — The 
Character  of  God  Demonstrated. — Reasonable  Deductions  . 


CHAPTER  III 

THE  BIBLE  AS  A  DIVINE  REVELATION  VIEWED 
IN  THE  LIGHT  OF  REASON. 

The  Claims  of  the  Bible  and  its  Surface  Evidence  of  Credibility. — 
Its  Antiquity  and  Preservation. — Its  Moral  Influence. — Mo¬ 
tives  of  the  Writers. — General  Character  of  the  Writings. — 
The  Books  of  Moses. — The  Law  of  Moses. — Peculiarities  of 
the  Government  Instituted  by  Moses. — It  was  Not  a  System 
of  Priestcraft. — Instructions  to  Civil  Rulers. — Rich  and  Poor 
on  a  Common  Level  Before  the  Law. — Safeguards  Against  Tam¬ 
pering  with  the  Rights  of  the  People. — The  Priesthood  Not 
a  Favored  Class,  How  Supported,  etc. — Oppression  of  Foreign¬ 
ers,  Widows,  Orphans  and  Servants  Guarded  Against. — The 
Prophets  of  the  Bible. — Is  There  a  Common  Bond  of  Union 
Between  the  Law,  the  Prophets  and  the  New  Testament 
Writers? — Miracles  Not  Unreasonable. — The  Reasonable  Con¬ 
clusion  . 


CHAPTER  IV 


THE  EPOCHS  AND  DISPENSATIONS  MARKED  IN 
THE  DEVELOPMENT  OF  THE  DIVINE  PLAN. 

God’s  Plan  Definite  and  Systematic. — Three  Great  Epochs  of  the 
World’s  History. — Their  Distinctive  Features.- — “The  Earth 
Abideth  Forever.” — The  World  to  Come,  the  New  Heavens  and 
Earth. — Subdivisions  of  These  Great  Epochs. — The  Important 
Features  of  God’s  Plan  thus  Brought  to  View. — Order  Recog¬ 
nized  Discloses  Harmony. — Rightly  Dividing  the  Word  of 
Truth  . 


CHAPTER  V 

“THE  MYSTERY  HID  FROM  AGES  AND  FROM  GEN¬ 
ERATIONS,  BUT  NOW  MADE  MANIFEST 
TO  HIS  SAINTS.” — COL.  i : 26. 

The  Glimmering  Light  of  the  First  Promise. — The  Promise  to 
Abraham. — Hope  Deferred. — The  Mystery  Begins  to  Unravel 
at  Pentecost. — What  the  Mystery  Is. — Why  So  Long  Kept  a 
Mystery. — Still  a  Mystery  to  the  World. — In  Due  Time  to 
be  Made  Manifest  to  All. — When  the  Mystery  Will  be 
Finished  . . 


CHAPTER  VI 

OUR  LORD’S  RETURN— ITS  OBJECT,  THE  RESTITU¬ 
TION  OF  ALL  THINGS. 

Our  Lord’s  Second  Advent  Personal  and  Pre-Millennial. — Its  Rela¬ 
tionship  to  the  First  Advent. — The  Selection  of  the  Church 
and  the  Conversion  of  the  World. — Election  and  Free  Grace. — 
Prisoners  of  Hope. — Prophetic  Testimony  Regarding  Restitu¬ 
tion. — Our  Lord’s  Return  Manifestly  the  Hope  of  the  Church 
and  the  World . 


CHAPTER  VII 

THE  PERMISSION  OF  EVIL  AND  ITS  RELATION  TO 

GOD’S  PLAN. 

Why  Evil  was  Permitted. — Right  and  Wrong  as  Principles. — The 
Moral  Sense. — God  Permitted  Evil,  and  will  Overrule  it  for 
Good. — God  Not  the  Author  of  Sin. — Adam’s  Trial  Not  a  Farce. 
— His  Temptation  Severe. — He  Sinned  Wilfully. — The  Penalty 
of  Sin  Not  Unjust,  nor  too  Severe. — The  Wisdom,  Love  and 
Justice  Displayed  in  Condemning  All  in  Adam. — God’s  Law 
Universal . 


CHAPTER  VIII 
THE  DAY  OF  JUDGMENT. 

The  General  View  of  the  Day  of  Judgment.— Is  it  Scriptural? — 
The  Terms,  Judgment  and  Day,  Defined. — Several  Judgment 


Days  Referred  to  in  the  Scriptures. — The  First  Judgment  Day 
and  its  Results. — Another  Appointed. — The  Judge. — The  Char¬ 
acter  of  the  Coming  Judgment. — Similarity  and  Dissimilarity 
of  the  First  and  Second  Judgments. — The  World’s  Present  Ac¬ 
countability. — -Two  Intervening  Judgments  and  Their  Objects. — 
Widely  Different  Estimates  of  the  Coming  Judgment. — How 
Prophets  and  Apostles  Viewed  it . 137 


CHAPTER  IX 

RANSOM  AND  RESTITUTION. 

The  Restitution  Guaranteed  by  the  Ransom. — Not  Everlasting 
Life,  but  a  Trial  for  it,  Secured  by  the  Ransom. — The  Con¬ 
ditions  and  Advantages  of  the  Trial. — Christ’s  Sacrifice  Neces¬ 
sary. — How  the  Human  Race  Could  be  Redeemed  by  the  Death 
of  One. — Faith  and  Works  Still  Necessary. — The  Wages  of 
Wilful  Sin  Certain. — Will  there  be  Room  on  the  Earth  for 
the  Resurrected  Millions? — Restitution  versus  Evolution  .  149 


CHAPTER  X 

SPIRITUAL  AND  HUMAN  NATURES  SEPARATE  AND 

DISTINCT. 

Common  Misapprehensions. — Earthly  or  Human  and  Heavenly  or 
Spiritual  Natures. — Earthly  Glory  and  Heavenly  Glory. — 
Bible  Testimony  Regarding  Spirit  Beings. — Mortality  and  Im¬ 
mortality. — Can  Mortal  Beings  Have  Everlasting  Life? — Jus¬ 
tice  IN  THE  BeSTOWMENT  OF  FAVORS. - A  SUPPOSED  PRINCIPLE 

Examined. — Variety  in  Perfection. — God’s  Sovereign  Rights. — 

God’s  Provision  for  Man  a  Satisfying  Portion. — The  Election 
of  the  Body  of  Christ. — How  their  Change  of  Nature  is 
Effected . 173 


CHAPTER  XI 

THE  THREE  WAYS— THE  BROAD  WAY,  THE  NAR¬ 
ROW  WAY,  THE  HIGHWAY. 

The  Broad  Road  to  Destruction. — The  Narrow  Way  to  Life. — 
What  is  Life? — The  Divine  Nature. — The  Relationship  of  the 
Divine  and  Human  Natures. — The  Reward  at  the  End  of  the 
Narrow  Way. — The  High  Calling  Limited  to  the  Gospel  Age. — 
Difficulties  and  Dangers  of  the  Narrow  Way. — The  Highway 
of  Holiness . 205 


CHAPTER  XII 

EXPLANATION  OF  CHART  REPRESENTING  THE 

PLAN  OF  THE  AGES. 

The  Ages. — The  Harvests. — Planes  of  Actual  and  Reckoned  Stand¬ 
ing. — The  Course  of  our  Lord  Jesus. — The  Course  of  His  Fol¬ 
lowers. — Three  Classes  in  the  Nominal  Church. — Separation 
in  the  Harvest. — The  Anointed  Class  Glorified. — The  Great 
Tribulation  Class. — The  Tares  Burned. — The  World  Blessed. — 

The  Outcome  Glorious . 219 


CHAPTER  XIII 

THE  KINGDOMS  OF  THIS  WORLD. 


The  First  Dominion. — Its  Forfeiture.— Its  Redemption  and  Restora¬ 
tion. — The  Typical  Kingdom  of  God. — The  Usurper.— Two 
Phases  of  the  Present  Dominion. — The  Powers  that  be,  Or¬ 
dained  of  God. — Nebuchadnezzar’s  View  of  Them. — Daniel’s 
View  and  Interpretation. — The  Kingdoms  of  this  World  viewed 

FROM  ANOTHER  STANDPOINT. - The  PROPER  RELATIONSHIP  OF  THE 

Church  to  Present  Governments. — The  Divine  Right  of  Kings 
Briefly  Examined. — Claims  of  Christendom  False.— A  Better 
Hope  in  the  Fifth  Universal  Empire . 245 

CHAPTER  XIV 

THE  KINGDOM  OF  GOD. 

Prominence  of  the  Subject. — The  Character  of  the  Kingdom.— 

The  Kingdom  During  the  Gospel  Age. — False  Views  Corrected 
by  Paul. — Results  of  False  Ideas  of  the  Kingdom. — Two 
Phases  of  the  Kingdom  of  God. — The  Spiritual  Phase  and  its 
Work. — The  Earthly  Phase  and  its  Work. — Their  Harmonious 
Operation. — The  Glory  of  the  Earthly  Phase. — The  Glory 
of  the  Heavenly  Phase. — The  Covenant  Root  from  which 
These  Branches  Grow. — The  Earthly  Phase  of  the  Kingdom, 
Israelitish. — The  Lost  Tribes. — The  Heavenly  Jerusalem. — 
Israel  a  Typical  People. — Israel’s  Loss  and  Recovery. — The 
Elect  Classes. — The  Heirs  of  the  Kingdom. — The  Iron  Rule. — 

An  Illustration  of  the  Object  of  the  Millennial  Reign. — 

The  Kingdom  Delivered  to  the  Father. — God’s  Original  Design 
Fully  Accomplished . 273 

CHAPTER  XV 

THE  DAY  OF  JEHOVAH. 

The  “Day  of  Jehovah,”  the  “Day  of  Vengeance,”  the  “Day  of 
Wrath.” — A  Time  of  Great  Trouble. — Its  Cause. — The  Bible’s 
Testimony  Regarding  it. — Its  Fire  and  Storm,  Its  Shaking  and 
Melting,  Shown  to  be  Symbolic. — David’s  Testimony. — The 
Revelator’s  Testimony. — The  Present  Situation  and  the  Future 
Outlook  as  Viewed  by  the  Opposing  Parties,  Capitalists  and 
Wage-Workers. — A  Remedy  Which  Will  Not  Succeed. — The 
Veil  Lifted  and  Light  Admitted  Just  in  Due  Time. — The  Proof 
of  This. — The  Condition  of  the  Saints  During  the  Trouble, 
and  Their  Proper  Attitude  Toward  It . 307 

CHAPTER  XVI 

CONCLUDING  THOUGHTS. 

Our  Duty  Toward  the  Truth. — Its  Cost,  Its  Value,  Its  Profit  .  342 


THE  DIVINE  PLAN  OF  THE 

AGES 


CHAPTER  I. 

EARTH’S  NIGHT  OF  SIN  TO  TERMINATE  IN  A 
MORNING  OF  JOY. 

A  Night  of  Weeping  and  a  Morning  of  Joy. — Two  Methods  of 
Seeking  Truth. — The  Method  Herein  Pursued. — Scope  of  the 
Work. — A  Difference  Between  the  Reverent  Study  of  the 
Scriptures  and  the  Dangerous  Habit  of  Speculation. — The 
Object  of  Prophecy. — The  Present  Religious  Condition  of  the 
World  Viewed  from  Two  Standpoints. — Egyptian  Darkness. — 
A  Bow  of  Promise. — The  Path  of  the  Just  Progressive. — Cause 
of  the  Great  Apostasy. — The  Reformation. — The  Same  Cause 
Again  Hinders  Real  Progress. — Perfection  of  Knowledge  Not 
a  Thing  of  the  Past,  but  of  the  Future. 

The  TITLE  of  this  series  of  Studies— “The  Divine 
Plan  of  the  Ages,”  suggests  a  progression  in  the 
Divine  arrangement,  foreknown  to  our  God  and  orderly. 
We  believe  the  teachings  of  Divine  revelation  can  be 
seen  to  be  both  beautiful  and  harmonious  from  this  stand¬ 
point  and  from  no  other.  The  period  in  which  sin  is  per¬ 
mitted  has  been  a  dark  night  to  humanity,  never  to  be 
forgotten;  but  the  glorious  day  of  righteousness  and 
divine  favor,  to  be  ushered  in  by  Messiah,  who,  as  the 
Sun  of  Righteousness,  shall  arise  and  shine  fully  and 
clearly  into  and  upon  all,  bringing  healing  and  blessing, 
will  more  than  counterbalance  the  dreadful  night  of  weep¬ 
ing,  sighing,  pain,  sickness  and  death,  in  which  the  groan¬ 
ing  creation  has  been  so  long.  “Weeping  may  endure 
for  a  night,  but  joy  cometh  in  the  morning.” — Psa.  30:5. 

9 


10 


The  Plan  of  the  Ages 

As  though  by  instinct,  the  whole  creation,  while  it 
groans  and  travails  in  pain,  waits  for,  longs  for  and  hopes 
for  the  day,  calling  it  the  Golden  Age;  yet  men  grope 
blindly,  because  not  aware  of  the  great  Jehovah’s  gracious 
purposes.  But  their  highest  conceptions  of  such  an  age 
fall  far  short  of  what  the  reality  will  be.  The  great 
Creator  is  preparing  a  “  feast  of  fat  things,”  which  will 
astound  His  creatures,  and  be  exceedingly,  abundantly 
beyond  what  they  could  reasonably  ask  or  expect.  And  to 
His  wondering  creatures,  looking  at  the  length  and 
breadth,  the  height  and  depth  of  the  love  of  God,  sur¬ 
passing  all  expectation,  He  explains:  “My  thoughts  are 
not  your  thoughts,  neither  are  your  ways  My  ways,  saith 
the  Lord;  for  as  the  heavens  are  higher  than  the  earth, 
so  are  My  ways  higher  than  your  ways,  and  My  thoughts 
than  your  thoughts.” — Isa.  55  :8,  9. 

Though  in  this  work  we  shall  endeavor,  and  we  trust 
with  success,  to  set  before  the  interested  and  unbiased 
reader  the  plan  of  God  as  it  relates  to  and  explains  the 
past,  the  present  and  the  future  of  His  dealings,  in  a  way 
more  harmonious,  beautiful  and  reasonable  than  is  gener¬ 
ally  understood,  yet  that  this  is  the  result  of  extraor¬ 
dinary  wisdom  or  ability  on  the  part  of  the  writer  is 
positively  disclaimed.  It  is  the  light  from  the  Sun  of 
Righteousness  in  this  dawning  of  the  Millennial  Day  that 
reveals  these  things  as  “present  truth,”  now  due  to  be 
appreciated  by  the  sincere — the  pure  in  heart. 

Since  skepticism  is  rife,  the  very  foundation  of  true 
religion,  and  the  foundation  of  truth,  is  questioned  often, 
even  by  the  sincere.  We  have  endeavored  to  uncover 
enough  of  the  foundation  upon  which  all  faith  should  be 
built — the  Word  of  God — to  give  confidence  and  assurance 
in  its  testimony,  even  to  the  unbeliever.  And  we  have 
endeavored  to  do  this  in  a  manner  that  will  appeal  to  and 
can  be  accepted  by  reason  as  a  foundation.  Then  we 
have  endeavored  to  build  upon  that  foundation  the  teach- 


II 


Joy  in  the  Morning 

ings  of  Scripture,  in  such  a  manner  that,  so  far  as  pos¬ 
sible,  purely  human  judgment  may  try  its  squares  and 
angles  by  the  most  exacting  rules  of  justice  which  it  can 
command. 

Believing  that  the  Scriptures  reveal  a  consistent  and 
harmonious  plan,  which,  when  seen,  must  commend  itself 
to  every  sanctified  conscience,  this  work  is  published  in 
the  hope  of  assisting  students  of  the  Word  of  God,  by 
suggesting  lines  of  thought  which  harmonize  with  each 
other  and  with  the  inspired  Word.  Those  who  recognize 
the  Bible  as  the  revelation  of  God’s  plan — and  such  we 
specially  address — will  doubtless  agree  that,  if  inspired  of 
God,  its  teachings  must,  when  taken  as  a  whole,  reveal 
a  plan  harmonious  and  consistent  with  itself,  and  with  the 
character  of  its  Divine  Author.  Our  object  as  truth- 
seekers  should  be  to  obtain  the  complete,  harmonious 
whole  of  God’s  revealed  plan;  and  this,  as  God’s  chil¬ 
dren,  we  have  reason  to  expect,  since  it  is  promised  that 
the  spirit  of  truth  shall  guide  us  into  all  truth. — John 
16:13. 

As  inquirers,  we  have  two  methods  open  to  us.  One  is 
to  seek  among  all  the  views  suggested  by  the  various  sects 
of  the  church,  and  to  take  from  each  that  element  which 
we  might  consider  truth — an  endless  task.  A  difficulty 
which  we  should  meet  by  this  method  would  be,  that  if 
our  judgment  were  warped  and  twisted,  or  our  prejudices 
bent  in  any  direction — and  whose  are  not? — these  difficul¬ 
ties  would  prevent  our  correct  selection,  and  we  might 
choose  the  error  and  reject  the  truth.  Again,  if  we 
should  adopt  this  as  our  method  we  should  lose  much, 
because  the  truth  is  progressive,  shining  more  and  more 
unto  the  perfect  day,  to  those  who  search  for  it  and  walk 
in  the  light  of  it,  while  the  various  creeds  of  the  various 
sects  are  fixed  and  stationary,  and  were  made  so  centuries 
ago.  And  each  of  them  must  contain  a  large  proportion 
of  error,  since  each  in  some  important  respects  contra- 


12 


The  Plan  of  the  Ages 

diets  the  others.  This  method  would  lead  into  a  labyrinth 
of  bewilderment  and  confusion.  The  other  method  is  to 
divest  our  minds  of  all  prejudice,  and  to  remember  that 
none  can  know  more  about  the  plans  of  God  than  He  has 
revealed  in  His  Word,  and  that  it  was  given  to  the  meek 
and  lowly  of  heart;  and,  as  such,  earnestly  and  sincerely 
seeking  its  guidance  and  instruction  only,  we  shall  by  its 
great  Author  be  guided  to  an  understanding  of  it,  as  it 
becomes  due  to  be  understood,  by  making  use  of  the 
various  helps  divinely  provided.  See  Eph.  4:11-16. 

As  an  aid  to  this  class  of  students,  this  work  is  specially 
designed.  It  will  be  noticed  that  its  references  are  to 
Scripture  only,  except  where  secular  history  may  be  called 
in  to  prove  the  fulfilment  of  Scripture  statements.  The 
testimony  of  modern  theologians  has  been  given  no  weight, 
and  that  of  the  so-called  Early  Fathers  has  been  omitted. 
Many  of  them  have  testified  in  harmony  with  thoughts 
herein  expressed,  but  we  believe  it  to  be  a  common  failing 
of  the  present  and  all  times  for  men  to  believe  certain  doc¬ 
trines  because  others  did  so,  in  whom  they  had  confidence. 
This  is  manifestly  a  fruitful  cause  of  error,  for  many  good 
people  have  believed  and  taught  error  in  all  good  con¬ 
science.  (Acts  26:9.)  Truth-seekers  should  empty  their 
vessels  of  the  muddy  waters  of  tradition  and  fill  them  at 
the  fountain  of  truth — God’s  Word.  And  no  religious 
teaching  should  have  weight  except  as  it  guides  the  truth- 
seeker  to  that  fountain. 

For  even  a  general  and  hasty  examination  of  the  whole 
Bible  and  its  teaching,  this  work  is  too  small ;  but,  recog¬ 
nizing  the  haste  of  our  day,  we  have  endeavored  to  be  as 
brief  as  the  importance  of  the  subjects  seemed  to  permit. 

To  the  interested  student  we  would  suggest  that  it  will 
be  useless  for  him  merely  to  skim  over  this  work,  and 
hope  to  obtain  the  force  and  harmony  of  the  plan  sug¬ 
gested,  and  the  Scripture  evidences  herein  presented.  We 
have  endeavored  throughout  to  present  the  various  frag- 


IS 


Joy  in  the  Morning 

ments  of  truth,  not  only  in  such  language,  but  also  in 
such  order,  as  would  best  enable  all  classes  of  readers  to 
grasp  the  subject  and  general  plan  clearly.  While  thor¬ 
ough  and  orderly  study  is  necessary  to  the  appreciation  of 
any  of  the  sciences,  it  is  specially  so  in  the  science  of 
Divine  revelation.  And  in  this  work  it  is  doubly  neces¬ 
sary,  from  the  fact  that  in  addition  to  its  being  a  treatise 
on  divinely  revealed  truths,  it  is  an  examination  of  the 
subject  from,  so  far  as  we  know,  an  altogether  different 
standpoint  from  that  of  any  other  work.  We  have  no 
apology  to  offer  for  treating  many  subjects  usually  neg¬ 
lected  by  Christians— among  others,  the  coming  of  our 
Lora,  and  the  prophecies  and  symbolism  of  the  Old  and 
New  Testaments.  No  system  of  theology  should  be  pre¬ 
sented,  or  accepted,  which  overlooks  or  omits  the  most 
prominent  features  of  Scripture  teaching.  We  trust,  how¬ 
ever,  that  a  wide  distinction  will  be  recognized  between 
the  earnest,  sober  and  reverent  study  of  prophecy  and 
other  scriptures,  in  the  light  of  accomplished  historic  facts, 
to  obtain  conclusions  which  sanctified  common  sense  can 
approve,  and  a  too  common  practice  of  general  specula¬ 
tion,  which,  when  applied  to  divine  prophecy,  is  too  apt 
to  give  loose  rein  to  wild  theory  and  vague  fancy.  Those 
who  fall  into  this  dangerous  habit  generally  develop  into 
prophets  (?)  instead  of  prophetic  students. 

No  work  is  more  noble  and  ennobling  than  the  reverent 
study  of  the  revealed  purposes  of  God — “which  things 
the  angels  desire  to  look  into.”  (i  Pet.  1:12.)  The  fact 
that  God’s  wisdom  provided  prophecies  of  the  future,  as 
well  as  statements  regarding  the  present  and  the  past,  is 
of  itself  a  reproof  by  Jehovah  of  the  foolishness  of  some 
of  His  children,  who  have  excused  their  ignorance  and 
neglect  of  the  study  of  His  Word  by  saying:  “There  is 
enough  in  the  fifth  chapter  of  Matthew  to  save  any  man.” 
Nor  should  we  suppose  that  prophecy  was  given  merely  to 
satisfy  curiosity  concerning  the  future.  Its  object  evi- 


i4 


The  Plan  of  the  Ages 

dently  is  to  make  the  consecrated  child  of  God  acquainted 
with  his  Father’s  plans,  thus  to  enlist  his  interest  and 
sympathy  in  the  same  plans,  and  to  enable  him  to  regard 
both  the  present  and  the  future  from  God’s  standpoint. 
When  thus  interested  in  the  Lord’s  work,  he  may  serve 
with  the  spirit  and  with  the  understanding  also;  not  as  a 
servant  merely,  but  as  a  child  and  heir.  Revealing  to  such 
what  shall  be,  counteracts  the  influence  of  what  now  is. 
The  effect  of  careful  study  cannot  be  otherwise  than 
strengthening  to  faith  and  stimulating  to  holiness. 

In  ignorance  of  God’s  plan  for  the  recovery  of  the 
world  from  sin  and  its  consequences,  and  under  the  false 
idea  that  the  nominal  church,  in  its  present  condition,  is 
the  sole  agency  for  its  accomplishment,  the  condition  of 
the  world  to-day,  after  the  Gospel  has  been  preached  for 
nearly  nineteen  centuries,  is  such  as  to  awaken  serious 
doubts  in  every  thoughtful  mind  so  misinformed.  And 
such  doubts  are  not  easily  surmounted  with  anything  short 
of  the  truth.  In  fact,  to  every  thoughtful  observer,  one  of 
two  things  must  be  apparent :  either  the  church  has  made 
a  great  mistake  in  supposing  that  in  the  present  age,  and 
in  her  present  condition,  her  office  has  been  to  convert  the 
world,  or  else  God’s  plan  has  been  a  miserable  failure. 
Which  horn  of  the  dilemma  shall  we  accept?  Many  have 
accepted,  and  many  more  doubtless  will  accept,  the  latter, 
and  swell  the  ranks  of  infidelity,  either  covertly  or  openly. 
To  assist  such  as  are  honestly  falling  thus,  is  one  of  the 
objects  of  this  volume. 

On  page  sixteen  we  present  a  diagram,  published  by  the 
“  London  Missionary  Society,”  and  afterward  in  the 
United  States  by  the  ‘‘Women’s  Presbyterian  Board  of 
Missions.”  It  is  termed  “  A  Mute  Appeal  on  Behalf  of 
Foreign  Missions.”  It  tells  a  sad  tale  of  darkness  and 
ignorance  of  the  only  name  given  under  heaven,  or  among 
men,  whereby  we  must  be  saved. 


15 


Joy  in  the  Morning 

The  Watchman — the  “  Y.  M.  C.  A.”  journal  of  Chicago 
— published  this  same  diagram,  and  commenting  on  it 
said : 

“The  ideas  of  some  are  very  misty  and  indefinite  in 
regard  to  the  world’s  spiritual  condition.  We  hear  of 
glorious  revival  work  at  home  and  abroad,  of  fresh  mis¬ 
sionary  efforts  in  various  directions,  of  one  country  after 
another  opening  to  the  gospel,  and  of  large  sums  being 
devoted  to  its  spread:  and  we  get  the  idea  that  adequate 
efforts  are  being  made  for  the  evangelization  of  the  na¬ 
tions  of  the  earth.  It  is  estimated  to-day  that  the  world’s 
population  is  1,424,000,000,  and  by  studying  the  diagram 
we  will  see  that  considerably  more  than  one-half — nearly 
two-thirds — are  still  totally  heathen,  and  the  remainder 
are  mostly  either  followers  of  Mohammed  or  members 
of  those  great  apostate  churches  whose  religion  is  prac¬ 
tically  a  Christianized  idolatry,  and  who  can  scarcely  be 
said  to  hold  or  teach  the  gospel  of  Christ.  Even  as  to  the 
1 16  millions  of  nominal  Protestants,  we  must  remember 
how  large  a  proportion  in  Germany,  England  and  this 
country  have  lapsed  into  infidelity — a  darkness  deeper,  if 
possible,  than  even  that  of  heathenism — and  how  many 
are  blinded  by  superstition,  or  buried  in  extreme  igno¬ 
rance;  so  that  while  eight  millions  of  Jews  still  reject 
Jesus  of  Nazareth,  and  while  more  than  300  millions  who 
bear  His  name  have  apostatized  from  His  faith,  170  mil¬ 
lions  more  bow  before  Mohammed,  and  the  vast  remain¬ 
der  of  mankind  are  to  this  day  worshipers  of  stocks  and 
stones,  of  their  own  ancestors,  of  dead  heroes  or  of  the 
devil  himself ;  all  in  one  way  or  other  worshiping  and 
serving  the  creature  instead  of  the  Creator,  who  is  God 
over  all,  blessed  forever.  Is  there  not  enough  here  to 
sadden  the  heart  of  thoughtful  Christians?” 

Truly  this  is  a  sad  picture.  And  though  the  diagram 
represents  shades  of  difference  between  Heathens,  Mo¬ 
hammedans  and  Jews,  all  are  alike  in  total  ignorance  of 
Christ.  Some  might  at  first  suppose  that  this  view  with 
reference  to  the  proportion  of  Christians  is  too  dark  and 
rather  overdrawn,  but  we  think  the  reverse  of  this.  It 
shows  nominal  Christianity  in  the  brightest  colors  possible. 


i6 


The  Plan  of  the  Ages 
DIAGRAM 


Exhibiting  the  Actual  and  Relative  Numbers  of  Mankind  Classified 

According  to  Religion. 


mmmwMmi 


*9 


mmmmm 
:  mm  m  s  ®  ®  m  m  n  u  m  m  \ 
i  m  m  m  m  m  m  m  n  &  m  m  m  m  m  m  m  m  m  m  s  m  m  \ 


m 

M 


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ihi 

Moham- 
Heathen,  medans, 
856  170 

millions.  millions. 


Roman 

Jews,  Catholics, 

8  190 

millions.  millions. 


Greek  Protest- 

Catholics,  ants, 

84  1 16 

millions.  millions 


1 7 


Joy  in  the  Morning 

For  instance,  the  116,000,000  put  down  as  Protestant  is 
far  in  excess  of  the  true  number.  Sixteen  millions  would, 
we  believe,  more  nearly  express  the  number  of  professing 
church  members  of  adult  years,  and  one  million  would, 
we  fear,  be  far  too  liberal  an  estimate  of  the  “little 
flock,”  the  “  sanctified  in  Christ  Jesus,”  who  “  walk  not 
after  the  flesh,  but  after  the  Spirit.”  It  should  be  borne 
in  mind  that  a  large  proportion  of  church  members,  al¬ 
ways  numbered  in  the  reckoning,  are  young  children  and 
infants.  Specially  is  this  the  case  in  the  countries  of 
Europe.  In  many  of  these,  children  are  reckoned  church 
members  from  earliest  infancy. 

But  da~k  as  this  picture  appears,  it  is  not  the  darkest 
picture  that  fallen  humanity  presents.  The  above  cut 
represents  only  the  present  living  generations.  When 
we  consider  the  fact  that  century  after  century  of  the  six 
thousand  years  past  has  swept  away  other  vast  multi¬ 
tudes,  nearly  all  of  whom  were  enveloped  in  the  same 
ignorance  and  sin,  how  dark  is  the  scene!  Viewed  from 
the  popular  standpoint,  it  is  truly  an  awful  picture. 

The  various  creeds  of  to-day  teach  that  all  of  these 
billions  of  humanity,  ignorant  of  the  only  name  under 
heaven  by  which  we  must  be  saved,  are  on  the  straight 
road  to  everlasting  torment;  and  not  only  so,  but  that 
all  of  those  116,000,000  Protestants,  except  the  very  few 
saints,  are  sure  of  the  same  fate.  No  wonder,  then,  that 
those  who  believe  such  awful  things  of  Jehovah’s  plans 
and  purposes  should  be  zealous  in  forwarding  missionary 
enterprises— the  wonder  is  that  they  are  not  frenzied  by 
it.  Really  to  believe  thus,  and  to  appreciate  such  conclu¬ 
sions,  would  rob  life  of  every  pleasure,  and  shroud  in 
gloom  every  bright  prospect  of  nature. 

To  show  that  we  have  not  misstated  “  Orthodoxy  ”  on 
the  subject  of  the  fate  of  the  heathen,  we  quote  from  the 
pamphlet — “  A  Mute  Appeal  on  Behalf  of  Foreign  Mis¬ 
sions  ” — in  which  the  diagram  was  published.  Its  con- 


18  The  Plan  of  the  Ages 

eluding  sentence  is :  “  Evangelize  the  mighty  generations 
abroad — the  one  thousand  million  souls  who  are  dying 
in  Christless  despair  at  the  rate  of  100,000  a  day.” 

But  though  this  is  the  gloomy  outlook  from  the  stand¬ 
point  of  human  creeds,  the  Scriptures  present  a  brighter 
view,  which  it  is  the  purpose  of  these  pages  to  point  out. 
Instructed  by  the  Word,  we  cannot  believe  that  God’s 
great  plan  of  salvation  was  ever  intended  to  be,  or  ever 
will  be,  such  a  failure.  It  will  be  a  relief  to  the  per¬ 
plexed  child  of  God  to  notice  that  the  Prophet  Isaiah 
foretells  this  very  condition  of  things,  and  its  remedy, 
saying:  “Behold,  the  darkness  shall  cover  the  earth,  and 
gross  darkness  the  people;  but  the  Lord  shall  arise  upon 
thee,  and  His  glory  shall  be  seen  upon  thee.  And  the 
Gentiles  [heathen]  shall  come  to  thy  light.”  (Isa.  60:2, 
3.)  In  this  prophecy,  the  gross  darkness  is  lighted  by  the 
bow  of  promise :  “  The  Gentiles  [the  nations  of  earth  in 
general]  shall  come  to  thy  light.” 

Not  only  have  the  continued  misery  and  darkness  of 
the  world,  and  the  slow  progress  of  truth,  been  a  mystery 
to  the  Church,  but  the  world  itself  has  known  and  felt 
its  condition.  Like  that  which  enveloped  Egypt,  it  has 
been  a  darkness  that  could  be  felt.  In  evidence  of  this, 
note  the  spirit  of  the  following  lines,  clipped  from  a 
Philadelphia  journal.  The  doubt  and  gloom,  intensified  by 
the  clashing  creeds  of  the  various  schools,  had  not  yet  been 
dispelled  from  the  writer’s  mind  by  the  rays  of  divine 
truth  direct  from  the  Word  of  God:— 

“Life!  great  mystery!  Who  shall  say 
What  need  hath  God  of  this  poor  clay? 

Formed  by  His  hand  with  potent  skill — 

Mind,  matter,  soul  and  stubborn  will; 

Born  but  to  die:  sure  destiny — death. 

Then  where,  oh!  where  this  fleeting  breath? 


Joy  in  the  Morning 


19 


Not  one  of  all  the  countless  throng, 

Who  lived  and  died  and  suffered'  long, 
Returns  to  tell  the  great  design — 

That  future,  which  is  yours  and  mine. 

Wre  plead,  O  God !  for  some  new  ray 
Of  light  for  guidance  on  our  way; 

Based  not  on  faith,  but  clearer  sight, 
Dispelling  these  dark  clouds  of  night; 

This  doubt,  this  dread,  this  trembling  fear; 
This  thought  that  mars  our  blessings  here. 
This  restless  mind,  with  bolder  sway, 
Rejects  the  dogmas  of  the  day 
Taught  by  jarring  sects  and  schools, 

To  fetter  reason  with  their  rules. 

Wre  seek  to  know  Thee  as  thou  art — 

Our  place  with  Thee — and  then  the  part 
We  play  in  this  stupendous  plan, 

Creator  Infinite,  and  man. 

Lift  up  this  veil  obscuring  sight; 

Command  again:  “Let  there  be  light!’ 
Reveal  this  secret  of  Thy  throne; 

We  search  in  darkness  the  unknown.” 

To  this  we  reply: — 

Life’s  unsealed  mystery  soon  shall  say 
What  joy  hath  God  in  this  poor  clay, 
Formed  by  His  hand  with  potent  skill, 
Stamped  with  His  image — mind  and  will; 
Born  not  to  die — no,  a  second  birth 
Succeeds  the  sentence — “earth  to  earth.” 

For  One  of  all  the  mighty  host, 

Wrho  lived  and  died  and  suffered  most, 
Arose,  and  proved  God’s  great  design — 
That  future,  therefore,  yours  and  mine. 

His  Word  discloses  this  new  ray 
Of  light,  for  guidance  on  our  way; 

Based  now  on  faith,  but  sure  as  sight, 
Dispelling  these  dark  clouds  of  night : 

The  doubt,  the  dread,  the  trembling  fear, 
The  thoughts  that  marred  our  blessings  here. 


20 


The  Plan  of  the  Ages 

Now,  Lord,  these  minds,  whose  bolder  sway 
Rejects  the  dogmas  of  to-day, 

Taught  by  jarring  sects  and  schools, 

Fettering  reason  with  their  rules, 

May  seek,  and  know  Thee  as  Thou  art, 

Our  place  with  Thee,  and  then  the  part 
We  play  in  this  stupendous  plan, 

Creator  Infinite,  and  man. 

Uplifts  the  veil,  revealing  quite 
To  those  who  walk  in  heaven’s  light 
The  %glorious  mystery  of  His  throne 
Hidden  from  ages,  now  made  known. 

Such  a  blessing  is  now  coming  to  the  world  through 
the  unfolding  of  the  divine  purpose  and  the  opening  of  the 
divine  Word,  of  which  blessing  and  revealing  this  volume 
we  trust  is  a  part. 

Those  who  will  turn  away  from  the  mere  speculations 
of  men,  and  devote  time  to  searching  the  Scriptures,  not 
excluding  reason,  which  God  invites  us  to  use  (Isa.  i  :i8), 
will  find  that  a  blessed  bow  of  promise  spans  the  heavens. 
It  is  a  mistake  to  suppose  that  those  without  faith,  and 
consequent  justification,  should  be  able  to  apprehend 
clearly  the  truth :  it  is  not  for  such.  The  Psalmist  says, 
“Light  [truth]  is  sown  for  the  righteous.”  (Psa.  97:11.) 
For  the  child  of  God  a  lamp  is  provided  whose  light  dis¬ 
pels  from  his  pathway  much  of  the  darkness.  “  Thy  word 
is  a  lamp  unto  my  feet,  and  a  light  unto  my  path.”  (Psa. 
119:105.)  But  it  is  only  “the  path  of  the  just”  that 
“  is  as  the  shining  light,  that  shineth  more  and  more  unto 
the  perfect  day.”  (Prov.  4:18.)  Actually,  there  is  none 
just,  “none  righteous,  no,  not  one”  (Rom.  3:10);  the 
class  referred  to  is  “justified  by  faith.”  It  is  the  privilege 
only  of  this  class  to  walk  in  the  pathway  that  shines  more 
and  more— to  see  not  only  the  present  unfoldings  of  God’s 
plan,  but  also  things  to  come.  While  it  is  true  that  the 
path  of  each  individual  believer  is  a  shining  one,  yet  the 


21 


Joy  in  the  Morning 

special  application  of  this  statement  is  to  the  just  (justi¬ 
fied)  as  a  class.  Patriarchs,  prophets,  apostles  and  saints 
of  the  past  and  present  have  walked  in  its  increasing 
light;  and  the  light  will  continue  to  increase  beyond  the 
present — “  unto  the  perfect  day.”  It  is  one  continuous 
path,  and  the  one  continuous  and  increasing  light  is  the 
Divine  Record,  illuminating  as  it  becomes  due. 

Therefore,  “  Rejoice  in  the  Lord,  ye  righteous,”  expect¬ 
ing  the  fulfilment  of  this  promise.  Many  have  so  little 
faith  that  they  do  not  look  for  more  light,  and,  because  of 
their  unfaithfulness  and  unconcern,  they  are  permitted  to 
sit  in  darkness,  when  they  might  have  been  walking  in  the 
increasing  light. 

The  Spirit  of  God,  given  to  guide  the  Church  into  truth, 
will  take  of  the  things  written  and  show  them  unto  us ;  but 
beyond  what  is  written  we  need  nothing,  for  the  Holy 
Scriptures  are  able  to  make  wise  unto  salvation,  through 
faith  which  is  in  Christ  Jesus. — 2  Tim.  3:  15. 

While  it  is  still  true  that  “  darkness  covers  the  earth  and 
gross  darkness  the  people,”  the  world  is  not  always  to  re¬ 
main  in  this  condition.  We  are  assured  that  “  the  morning 
cometh.”  (Isa.  21:12.)  As  now  God  causes  the  natural 
sun  to  shine  upon  the  just  and  the  unjust,  so  the  Sun  of 
Righteousness  will,  in  the  Millennial  day,  shine  for  the 
benefit  of  all  the  world,  and  “  bring  to  light  the  hidden 
things  of  darkness.”  (1  Cor.  4:  5.)  It  will  dispel  the  nox¬ 
ious  vapors  of  evil,  and  bring  life,  health,  peace  and  joy. 

Looking  into  the  past  we  find  that  then  the  light  shone 
but  feebly.  Dim  and  obscure  were  the  promises  of  past 
ages.  The  promises  made  to  Abraham  and  others,  and 
typically  represented  in  the  law  and  ceremonies  of  fleshly 
Israel,  were  only  shadows  and  gave  but  a  vague  idea  of 
God’s  wonderful  and  gracious  designs.  As  we  reach  the 
days  of  Jesus  the  light  increases.  The  height  of  expect¬ 
ancy,  until  then,  had  been  that  God  would  bring  a  deliv¬ 
erer  to  save  Israel  from  their  enemies,  and  to  exalt  them 


22 


The  Plan  of  the  Ages 

as  the  chief  nation  of  the  earth,  in  which  position  of 
power  and  influence  God  would  use  them  as  His  agency 
for  blessing  all  the  families  of  the  earth.  The  offer  given 
them  of  heirship  in  the  kingdom  of  God  was  so  different, 
in  the  conditions  demanded,  from  what  they  had  expected, 
and  the  prospects  of  the  class  being  selected  ever  attaining 
the  greatness  promised  were,  outwardly  and  humanly  con¬ 
sidered,  so  improbable,  that  all  but  the  few  were  thereby 
blinded  to  the  message.  And  their  blindness  and  hostility 
to  it  were  naturally  increased  when,  in  the  process  of  God’s 
plan,  the  due  time  came  for  extending  the  message,  and 
making  the  invitation  to  share  in  the  promised  Kingdom 
applicable  to  every  creature  under  heaven  who  should  by 
the  exercise  of  faith  be  reckoned  a  child  of  faithful  Abra¬ 
ham  and  an  heir  of  the  promise  made  to  him. 

But  when  the  gospel  which  Jesus  taught  came  to  be  un¬ 
derstood  after  Pentecost,  it  was  seen  by  the  Church  that 
the  blessings  for  the  world  were  to  be  of  an  enduring 
character,  and  that  for  the  accomplishment  of  this  pur¬ 
pose  the  Kingdom  would  be  spiritual,  and  composed  of 
Israelites  indeed,  a  “  little  flock  ”  selected  from  among  both 
Jews  and  Gentiles  to  be  exalted  to  spiritual  nature  and 
power.  Hence  we  read  that  Jesus  brought  life  and  im¬ 
mortality  to  light  through  the  gospel.  (2  Tim.  1 :  10.)  And 
since  Jesus’  day  yet  more  light  shines,  as  He  foretold  it 
would,  saying,  “  I  have  many  things  to  say  unto  you,  but 
ye  cannot  bear  them  now :  howbeit  when  he,  the  Spirit  of 
truth,  is  come,  he  will  guide  you  into  all  truth  .  .  .  and  he 
will  show  you  things  to  come.” — John  16:  12,  13. 

There  came  a  time,  however,  after  the  apostles  fell 
asleep,  when  the  majority  of  the  Church  began  to  neglect 
the  lamp,  and  to  look  to  human  teachers  for  leading:  and 
the  teachers,  puffed  up  with  pride,  assumed  titles  and 
offices,  and  began  to  lord  it  over  God’s  heritage.  Then  by 
degrees  there  came  into  existence  a  special  class  called 
“  the  clergy,”  who  regarded  themselves,  and  were  regarded 


Joy  in  the  Morning 


23 


by  others,  as  the  proper  guides  to  faith  and  practice,  aside 
from  the  Word  of  God.  Thus  in  time  the  great  system  of 
Papacy  was  developed  by  an  undue  respect  for  the  teach¬ 
ings  of  fallible  men  and  a  neglect  of  the  Word  of  the 
infallible  God. 

Serious  indeed  have  been  the  evil  results  brought  about 
by  this  neglect  of  truth.  As  all  know,  both  the  church  and 
the  civilized  world  were  almost  wholly  enslaved  by  that 
system,  and  led  to  worship  the  traditions  and  creeds  of 
men.  From  this  slavery  a  bold  and  blessed  strike  for 
liberty  and  the  Bible  was  made,  in  what  is  known  as  The 
Reformation.  God  raised  up  bold  champions  for  His 
Word,  among  whom  were  Luther,  Zwingli,  Melanchthon, 
Wycliffe,  Knox  and  others.  These  called  attention  to  the 
fact  that  Papacy  had  laid  aside  the  Bible  and  substituted 
the  decrees  and  dogmas  of  the  church,  and  pointed  out  a 
few  of  its  erroneous  teachings  and  practices,  showing  that 
they  were  built  upon  tradition,  contrary  to  truth,  and  op¬ 
posed  to  God’s  Word.  These  reformers  and  their  adher¬ 
ents  were  called  Protestants,  because  they  protested  against 
Papacy,  and  claimed  the  Word  of  God  as  the  only  correct 
rule  of  faith  and  practice.  Many  faithful  souls  in  the 
days  of  the  Reformation  walked  in  the  light,  so  far  as  it 
was  then  shining.  But  since  their  day  Protestants  have 
made  little  progress,  because,  instead  of  walking  in  the 
light,  they  have  halted  around  their  favorite  leaders,  will¬ 
ing  to  see  as  much  as  they  saw  but  nothing  more.  They 
set  boundaries  to  their  progress  in  the  way  of  truth, 
hedging  in,  with  the  little  truth  they  had,  a  great  deal  of 
error  brought  along  from  the  “mother”  church.  For  the 
creeds  thus  formulated  many  years  ago,  the  majority  of 
Christians  have  a  superstitious  reverence,  supposing  that 
no  more  can  be  known  of  God’s  plans  now  than  was 
known  by  the  Reformers. 

This  mistake  has  been  an  expensive  one;  for,  aside 
from  the  fact  that  but  few  great  principles  of  truth  were 


24 


The  Plan  of  the  Ages 

then  recovered  from  the  rubbish  of  error,  there  are  spe¬ 
cial  features  of  truth  constantly  becoming  due,  and  of 
these  Christians  have  been  deprived  by  their  creed  fences. 
To  illustrate :  It  was  a  truth  in  Noah’s  day,  and  one  which 
required  the  faith  of  all  who  would  walk  in  the  light  then, 
that  a  flood  was  coming,  while  Adam  and  others  had 
known  nothing  of  it.  It  would  not  be  preaching  truth  now 
to  preach  a  coming  flood,  but  there  are  other  dispensa- 
tional  truths  constantly  becoming  due,  of  which,  if  walk¬ 
ing  in  the  light  of  the  lamp,  we  shall  know ;  so,  if  we  have 
all  the  light  which  was  due  several  hundred  years  ago,  and 
that  only,  we  are  measurably  in  darkness. 

God’s  Word  is  a  great  storehouse  of  food  for  hungry 
pilgrims  on  the  shining  pathway.  There  is  milk  for  babes, 
and  strong  meat  for  those  more  developed  (i  Pet.  2:2; 
Heb.  5:14)  ;  and  not  only  so,  but  it  contains  food  adapted 
to  the  different  seasons  and  conditions;  and  Jesus  said  the 
faithful  servant  should  bring  forth  meat  in  due  season  for 
the  household  of  faith — “  things  new  and  old,”  from  the 
storehouse.  (Luke  12:42;  Matt.  13:52.)  It  would  be 
impossible  to  bring  forth  such  things  from  any  sectarian 
creed  or  storehouse.  We  might  bring  forth  some  things 
old  and  good  from  each,  but  nothing  new.  The  truth  con¬ 
tained  in  the  creeds  of  the  various  sects  is  so  covered  and 
mixed  with  error  that  its  inherent  beauty  and  real  value 
are  not  discernible.  The  various  creeds  continually  con¬ 
flict  and  clash;  and  as  each  claims  a  Bible  basis,  the  con¬ 
fusion  of  thought,  and  evident  discord,  are  charged  to 
God’s  Word.  This  has  given  rise  to  the  common  proverb: 
“  The  Bible  is  an  old  fiddle,  upon  which  any  tune  can  be 
played.” 

How  expressive  is  this  of  the  infidelity  of  our  times,  oc¬ 
casioned  by  misrepresentations  of  God’s  Word  and  charac¬ 
ter  by  human  traditions,  together  with  the  growth  of  intel¬ 
ligence  which  will  no  longer  bow  in  blind  and  superstitious 
reverence  to  the  opinions  of  fellow-men,  but  demands  a 


25 


Joy  in  the  Morning 

reason  for  the  hope  that  is  in  us.  The  faithful  student  of 
the  Word  should  be  able  always  to  give  a  reason  for  his 
hope.  The  Word  of  God  alone  is  able  to  make  wise,  and 
is  profitable  for  doctrine,  instruction,  etc.,  “  that  the  man 
of  God  may  be  perfect,  thoroughly  furnished/'  (i  Pet. 
3:15;  2  Tim.  3:15-17.)  Only  this  one  storehouse  contains 
an  exhaustless  supply  of  things  both  new  and  old — meat  in 
due  season  for  the  household.  Surely  no  one  who  believes 
the  Scripture  statement  that  “the  path  of  the  just  shineth 
more  and  more  unto  the  perfect  day  ”  will  claim  that  the 
perfect  day  came  in  Luther’s  time;  and  if  not,  we  do  well 
that  we  take  heed  to  our  lamp  as  unto  “  a  light  that  shineth 
in  a  dark  place  until  the  day  dawn.” — 2  Pet.  1  :i9. 

Nor  is  it  sufficient  that  we  find  ourselves  now  in  the 
path  of  light;  we  must  u  walk  in  the  light  ”  continue  to 
make  progress,  else  the  light,  which  does  not  stop,  will  pass 
on  and  leave  us  in  darkness.  The  difficulty  with  many  is 
that  they  sit  down,  and  do  not  follow  on  in  the  path  of 
light.  Take  a  concordance  and  examine  the  texts  under 
the  words  sit  and  stand,  then  compare  these  with  those 
found  under  the  words  walk  and  run,  and  you  will  find  a 
great  contrast :  Men  “  sit  in  darkness,”  and  with  “  the 
scornful,”  and  stand  among  the  ungodly,  but  “  walk  in  the 
light,”  and  u  run  for  the  prize.” — Isa.  42:7;  Psa.  1:1; 
Heb.  12:1. 

Perfection  of  knowledge  is  not  a  thing  of  the  past,  but 
of  the  future — the  very  near  future,  we  trust ;  and  until  we 
recognize  this  fact  we  are  unprepared  to  appreciate  and 
expect  fresh  unfoldings  of  our  Father’s  plan.  True,  we 
still  go  back  to  the  words  of  the  prophets  and  apostles  for 
all  knowledge  of  the  present  and  the  future ;  not,  however, 
because  they  always  understood  God’s  plans  and  purposes 
better  than  we,  but  because  God  used  them  as  His  mouth¬ 
pieces  to  coimminicate  to  us,  and  to  all  the  Church  through¬ 
out  the  Christian  Age,  truth  relative  to  His  plans,  as  fast 


26 


The  Plan  of  the  Ages 

as  it  becomes  due.  This  fact  is  abundantly  proven  by 
the  apostles.  Paul  tells  us  that  God  has  made  known  to 
the  Christian  Church  the  mystery  (secret)  of  His  will 
which  He  had  purposed  in  Himself,  and  had  never  before 
revealed,  though  He  had  it  recorded  in  dark  sayings  which 
could  not  be  understood  until  due,  in  order  that  the  eyes 
of  our  understanding  should  be  opened  to  appreciate  the 
“  high  calling "  designed  exclusively  for  believers  of  the 
Christian  Age.  (Eph.  1:9,  10,  17,  18;  3:4-6.)  This  shows 
us  clearly  that  neither  the  prophets  nor  the  angels  under¬ 
stood  the  meaning  of  the  prophecies  uttered.  Peter  says 
that  when  they  inquired  anxiously  to  know  their  meaning, 
God  told  them  that  the  truths  covered  up  in  their  prophe¬ 
cies  were  not  for  themselves,  but  for  us  of  the  Christian 
Age.  And  he  exhorts  the  Church  to  hope  for  still  further 
grace  (favor,  blessing)  in  this  direction — yet  more  knowl¬ 
edge  of  God’s  plans. — 1  Pet.  1  :io-i3. 

It  is  evident  that  though  Jesus  promised  that  the  Church 
should  be  guided  into  all  truth,  it  was  to  be  a  gradual  un¬ 
folding.  While  the  Church,  in  the  days  of  the  apostles, 
was  free  from  many  of  the  errors  which  sprang  up  under 
and  in  Papacy,  yet  we  cannot  suppose  that  the  early  church 
saw  as  deeply  or  as  clearly  into  God’s  plan  as  it  is  possible 
to  see  to-day.  It  is  evident,  too,  that  the  different  apostles 
had  different  degrees  of  insight  into  God’s  plan,  though 
all  their  writings  were  guided  and  inspired  of  God,  as 
truly  as  were  the  words  of  the  prophets.  To  illustrate 
differences  of  knowledge,  we  have  but  to  remember  the 
wavering  course,  for  a  time,  of  Peter  and  the  other 
apostles,  except  Paul,  when  the  gospel  was  beginning  to 
go  to  the  Gentiles.  (Acts  10:28;  11:1-3;  Gal.  2:11-14.) 
Peter’s  uncertainty  was  in  marked  contrast  with  Paul’s 
assurance,  inspired  by  the  words  of  the  prophets,  God’s 
past  dealings,  and  the  direct  revelations  made  to  himself. 

Paul  evidently  had  more  abundant  revelations  than  any 


27 


Joy  in  the  Morning 

other  apostle.  These  revelations  he  was  not  allowed  to 
make  known  to  the  Church,  nor  fully  and  plainly  even  to 
the  other  apostles  (2  Cor.  12:4;  Gal.  2:2),  yet  we  can 
see  a  value  to  the  entire  church  in  those  visions  and  reve¬ 
lations  given  to  Paul ;  for  though  he  was  not  permitted  to 
tell  what  he  saw,  nor  to  particularize  all  he  knew  of  the 
mysteries  of  God  relating  to  the  “  ages  to  come,”  yet  what 
he  saw  gave  a  force,  shading  and  depth  of  meaning  to  his 
words  which,  in  the  light  of  subsequent  facts,  prophetic 
fulfilments  and  the  Spirit’s  guidance,  we  are  able  to  ap¬ 
preciate  more  fully  than  could  the  early  church. 

As  corroborative  of  the  foregoing  statement,  we  call  to 
mind  the  last  book  of  the  Bible — Revelation,  written  about 
A.  D.  96.  The  introductory  words  announce  it  as  a  special 
revelation  of  things  not  previously  understood.  This 
proves  conclusively  that  up  to  that  time,  at  least,  God’s 
plan  had  not  been  fully  revealed.  Nor  has  that  book  ever 
been,  until  now,  all  that  its  name  implies — an  unfolding,  a 
revelation.  So  far  as  the  early  church  was  concerned, 
probably  none  understood  any  part  of  the  book.  Even 
John,  who  saw  the  visions,  was  probably  ignorant  of  the 
significance  of  what  he  saw.  He  was  both  a  prophet  and 
an  apostle;  and  while  as  an  apostle  he  understood  and 
taught  what  was  then  “  meat  in  due  season,”  as  a  prophet 
he  uttered  things  which  would  supply  '  meat  ”  in  seasons 
future  for  the  household. 

During  the  Christian  Age,  some  of  the  saints  sought  to 
understand  the  Church’s  future  by  examining  this  symbolic 
book,  and  doubtless  all  who  read  and  understood  even  a 
part  of  its  teachings  were  blessed  as  promised.  (Rev.  1 13.) 
The  book  kept  opening  up  to  such,  and  in  the  days  of  the 
Reformation  was  an  important  aid  to  Luther  in  deciding 
that  the  Papacy,  of  which  he  was  a  conscientious  minister, 
was  indeed  the  “  Antichrist  ”  mentioned  by  the  Apostle, 
the  history  of  which  we  now  see  fills  so  large  a  part  of 
that  prophecy. 


28 


The  Plan  of  the  Ages 

Thus  gradually  God  opens  up  His  truth  and  reveals  the 
exceeding  riches  of  His  grace;  and  consequently  much 
more  light  is  due  now  than  at  any  previous  time  in  the 
Church’s  history. 

“And  still  new  beauties  shall  we  see, 

And  still  increasing  light.” 


TRUTH  MOST  PRECIOUS. 


GREAT  truths  are  dearly  bought.  The  common  truth 
Such  as  men  give  and  take  from  day  to  day, 
Comes  in  the  common  walk  of  easy  life, 

Blown  by  the  careless  wind  across  our  way. 

Great  truths  are  dearly  won;  not  found  by  chance, 

Nor  wafted  on  the  breath  of  summer  dream; 

But  grasped  in  the  great  struggle  of  the  soul, 

Hard  buffeting  with  adverse  wind  and  stream. 

Sometimes,  ’mid  conflict,  turmoil,  fear  and  grief, 

When  the  strong  hand  of  God,  put  forth  in  might, 
Ploughs  up  the  subsoil  of  the  stagnant  heart, 

It  brings  some  buried  truth-seeds  to  the  light. 

Not  in  the  general  mart,  ’mid  corn  and  wine; 

Not  in  the  merchandise  of  gold  and  gems; 

Not  in  the  world’s  gay  hall  of  midnight  mirth, 

Nor  ’mid  the  blaze  of  regal  diadems; 

Not  in  the  general  clash  of  human  creeds, 

Nor  in  the  merchandise  ’twixt  church  and  world, 

Is  truth’s  fair  treasure  found,  ’mongst  tares  and  weeds ; 
Nor  her  fair  banner  in  their  midst  unfurled. 

Truth  springs  like  harvest  from  the  well-ploughed  fields. 
Rewarding  patient  toil,  and  faith  and  zeal. 

To  those  thus  seeking  her,  she  ever  yields 
Her  richest  treasures  for  their  lasting  weal. 


CHAPTER  II. 


THE  EXISTENCE  OF  A  SUPREME  INTELLIGENT 
CREATOR  ESTABLISHED. 

Evidence  Aside  from  the  Bible,  Examined  in  the  Light  of  Rea¬ 
son.- — An  Untenable  Theory.- — A  Reasonable  Theory.™ The 
Character  of  God  Demonstrated. — Reasonable  Deductions. 

EVEN  from  the  standpoint  of  the  skeptic,  a  reasonable 
and  candid  search  into  the  unknown,  by  the  light  of 
what  is  known,  will  guide  the  unbiased,  intelligent  rea- 
soner  in  the  direction  of  the  truth.  Yet  it  is  evident  that 
without  a  direct  revelation  of  the  plans  and  purposes  of 
God,  men  could  only  approximate  the  truth,  and  arrive  at 
indefinite  conclusions.  But  let  us  for  the  moment  lay 
aside  the  Bible,  and  look  at  things  from  the  standpoint  of 
reason  alone. 

He  who  can  look  into  the  sky  with  a  telescope,  or  even 
with  his  natural  eye  alone,  and  see  there  the  immensity  of 
creation,  its  symmetry,  beauty,  order,  harmony  and  diver¬ 
sity,  and  yet  doubt  that  the  Creator  of  these  is  vastly  his 
superior  both  in  wisdom  and  power,  or  who  can  suppose 
for  a  moment  that  such  order  came  by  chance,  without  a 
Creator,  has  so  far  lost  or  ignored  the  faculty  of  reason 
as  to  be  properly  considered  what  the  Bible  terms  him,  a 
fool  (one  who  ignores  or  lacks  reason)  :  “  The  fool  hath 
said  in  his  heart,  There  is  no  God.”  However  it  happened, 
at  least  that  much  of  the  Bible  is  true,  as  every  reasonable 
mind  must  conclude;  for  it  is  a  self-evident  truth  that 
effects  must  be  produced  by  competent  causes.  Every 
plant  and  every  flower,  even,  speaks  volumes  of  testimony 

29 


30 


The  Plan  of  the  Ages 

on  this  subject.  Intricate  in  construction,  exquisitely  beau¬ 
tiful  in  form  and  texture,  each  speaks  of  a  wisdom  and 
skill  above  the  human.  How  short-sighted  the  absurdity 
which  boasts  of  human  skill  and  ingenuity,  and  attributes 
to  mere  chance  the  regularity,  uniformity  and  harmony 
of  nature;  which  acknowledges  the  laws  of  nature,  while 
denying  that  nature  has  an  intelligent  Lawgiver. 

Some  who  deny  the  existence  of  an  intelligent  Creator 
claim  that  nature  is  the  only  God,  and  that  from  nature  all 
forms  of  animal  and  vegetable  developments  proceeded 
without  the  ordering  of  intelligence,  but  governed,  they 
say,  by  “  the  law  of  the  survival  of  the  fittest  ”  in  a  process 
of  evolution. 

This  theory  lacks  proof,  for  all  about  us  we  see  that  the 
various  creatures  are  of  fixed  natures  which  do  not  evolve 
to  higher  natures;  and  though  those  who  hold  to  this 
theory  have  made  repeated  endeavors,  they  have  never 
succeeded  either  in  blending  different  species  or  in  pro¬ 
ducing  a  new  fixed  variety.  No  instance  is  known  where 
one  kind  has  changed  to  another  kind.*  Though  there  are 
fish  that  can  use  their  fins  for  a  moment  as  wings,  and 
fly  out  of  the  water,  and  frogs  that  can  sing,  they  have 
never  been  known  to  change  into  birds ;  and  though  there 
are  among  brutes  some  which  bear  a  slight  resemblance 
to  men,  the  evidence  is  wholly  lacking  that  man  was 
evolved  from  such  creatures.  On  the  contrary,  investiga¬ 
tions  prove  that  though  different  varieties  of  the  same 
species  may  be  produced,  it  is  impossible  to  blend  the 
various  species,  or  for  one  to  evolve  from  another.  For 
the  same  reason  the  donkey  and  the  horse,  though  resem¬ 
bling  each  other,  cannot  be  claimed  as  related,  for  it  is 
well  known  that  their  offspring  is  imperfect  and  cannot 
propagate  either  species. 

*  For  the  benefit  of  some  readers  we  remark  that  changes  such  as 
the  transformation  of  caterpillars  into  butterflies  are  not  changes 
of  nature:  the  caterpillar  is  but  the  larva  hatched  from  the  butterfly’s 
egg. 


An  Intelligent  Creator 


3i 


Surely  if  unintelligent  nature  were  the  creator  or 
evolver  she  would  continue  the  process,  and  there  would 
be  no  such  thing  as  fixed  species,  since  without  intelli¬ 
gence  nothing  would  arrive  at  fixed  conditions.  Evolution 
would  be  a  fact  to-day,  and  we  would  see  about  us  fish 
becoming  birds,  and  monkeys  becoming  men.  This  theory 
we  conclude  to  be  as  contrary  to  human  reason  as  to  the 
Bible,  when  it  claims  that  intelligent  beings  were  created 
by  a  power  lacking  intelligence. 

One  theory  regarding  the  creation  (excepting  man)  by 
a  process  of  evolution,  to  which  we  see  no  serious  objec¬ 
tion,  we  briefly  state  as  follows :  It  assumes  that  the  va¬ 
rious  species  of  the  present  are  fixed  and  unchangeable  so 
far  as  nature  or  kind  is  concerned,  and  though  present 
natures  may  be  developed  to  a  much  higher  standard,  even 
to  perfection,  these  species  or  natures  will  forever  be  the 
same.  This  theory  further  assumes  that  none  of  these 
fixed  species  were  originally  created  so,  but  that  in  the 
remote  past  they  were  developed  from  the  earth,  and  by 
gradual  processes  of  evolution  from  one  form  to  another. 
These  evolutions,  under  divinely  established  laws,  in  which 
changes  of  food  and  climate  played  an  important  part, 
may  have  continued  until  the  fixed  species,  as  at  present 
seen,  were  established,  beyond  which  change  is  impossible, 
the  ultimate  purpose  of  the  Creator  in  this  respect,  to  all 
appearance,  having  been  reached.  Though  each  of  the 
various  families  of  plants  and  animals  is  capable  of  im¬ 
provement  or  of  degradation,  none  of  them  is  susceptible 
of  change  into,  nor  can  they  be  produced  from,  other 
families  or  kinds.  Though  each  of  these  may  attain  to  the 
perfection  of  its  own  fixed  nature,  the  Creator’s  design  as 
to  nature  having  been  attained,  further  change  in  this 
respect  is  impossible. 

It  is  claimed  that  the  original  plants  and  animals,  from 
which  present  fixed  varieties  came,  became  extinct  before 
the  creation  of  man.  Skeletons  and  fossils  of  animals  and 


32 


The  Plan  of  the  Ages 


plants  which  do  not  now  exist,  found  deep  below  the 
earth’s  surface,  favor  this  theory.  This  view  neither  ig¬ 
nores  nor  rejects  the  Bible  teaching  that  man  was  a  direct 
and  perfect  creation,  made  in  the  mental  and  moral  image 
of  his  Maker,  and  not  a  development  by  a  process  of 
evolution,  probably  common  to  the  remainder  of  creation. 
This  view  would  in  no  sense  invalidate,  but  would  support, 
the  Bible’s  claim,  that  nature  as  it  is  to-day  teaches  that 
an  Intelligent  Being  ordered  it,  and  was  its  first  cause. 
Let  human  reason  do  her  best  to  trace  known  facts  to 
reasonable  and  competent  causes,  giving  due  credit  to 
nature’s  laws  in  every  case;  but  back  of  all  the  intricate 
machinery  of  nature  is  the  hand  of  its  great  Author,  the 
intelligent,  omnipotent  God. 

We  claim,  then,  that  the  existence  of  an  Intelligent  Cre¬ 
ator  is  a  clearly  demonstrated  truth,  the  proof  of  which 
lies  all  around  us :  yea,  and  within  us ;  for  we  are  His 
workmanship,  whose  every  power  of  mind  and  body  speaks 
of  a  marvelous  skill  beyond  our  comprehension.  And  He 
is  also  the  Designer  and  Creator  of  what  we  term  nature. 
We  claim  that  He  ordered  and  established  the  laws  of 
nature,  the  beauty  and  harmony  of  whose  operation  we 
see  and  admire.  This  One  whose  wisdom  planned  and 
whose  power  upholds  and  guides  the  universe,  whose  wis¬ 
dom  and  power  so  immeasurably  transcend  our  own,  we 
instinctively  worship  and  adore. 

To  realize  the  existence  of  this  mighty  God  is  but  to 
dread  His  omnipotent  strength,  unless  we  can  see  Him 
possessed  of  benevolence  and  goodness  corresponding  to 
His  power.  Of  this  fact  we  are  also  fully  assured  by  the 
same  evidence  which  proves  His  existence,  power  and 
wisdom.  Not  only  are  we  forced  to  the  conclusion  that 
there  is  a  God,  and  that  His  power  and  wisdom  are  im¬ 
measurably  beyond  our  own,  but  we  are  forced  by  reason 
to  the  conclusion  that  the  grandest  thing  created  is  not 
superior  to  its  Creator;  hence  we  must  conclude  that  the 


33 


An  Intelligent  Creator 

greatest  manifestation  of  benevolence  and  justice  among 
men  is  inferior  in  scope  to  that  of  the  Creator,  even  as 
man’s  wisdom  and  power  are  inferior  to  His.  And  thus 
we  have  before  our  mental  vision  the  character  and  attri¬ 
butes  of  the  great  Creator.  He  is  wise,  just,  loving  and 
powerful ;  and  the  scope  of  His  attributes  is,  of  necessity, 
immeasurably  wider  than  that  of  His  grandest  creation. 

But  further:  having  reached  this  reasonable  conclusion 
relative  to  the  existence  and  character  of  our  Creator,  let 
us  inquire,  What  should  we  expect  of  such  a  being?  The 
answer  comes,  that  the  possession  of  such  attributes  rea¬ 
sonably  argues  their  exercise,  their  use.  God’s  power  must 
be  used,  and  that  in  harmony  with  His  own  nature— 
wisely,  justly  and  benevolently.  Whatever  may  be  the 
means  to  that  end,  whatever  may  be  the  operation  of  God’s 
power,  the  final  outcome  must  be  consistent  with  His 
nature  and  character,  and  every  step  must  be  approved  of 
His  infinite  wisdom. 

What  could  be  more  reasonable  than  such  exercise  of 
power  as  we  see  manifested  in  the  creation  of  countless 
worlds  about  us,  and  in  the  wonderful  variety  of  earth? 
What  could  be  more  reasonable  than  the  creation  of  man, 
endowed  with  reason  and  judgment,  capable  of  appreci¬ 
ating  his  Creator’s  works,  and  judging  of  His  skill— -of 
His  wisdom,  justice,  power  and  love?  All  this  is  reason¬ 
able,  and  all  in  perfect  accord  with  facts  known  to  us. 

And  now  comes  our  final  proposition.  Is  it  not  reason¬ 
able  to  suppose  that  such  an  infinitely  wise  and  good  being, 
having  made  a  creature  capable  of  appreciating  Himself 
and  His  plan,  would  be  moved  by  His  love  and  justice  to 
supply  the  wants  of  that  creature’s  nature,  by  giving  him 
some  revelation?  Would  it  not  be  a  reasonable  suppo¬ 
sition,  that  God  would  supply  to  man  information  concern¬ 
ing  the  object  of  his  existence,  and  His  plans  for  his 
future?  On  the  contrary,  we  ask,  would  it  not  be  unrea¬ 
sonable  to  suppose  that  such  a  Creator  would  make  such 


34 


The  Plan  of  the  Ages 


a  creature  as  man,  endow  him  with  powers  of  reason 
reaching  out  into  the  future,  and  yet  make  no  revelation 
of  His  plans  to  meet  those  longings  ?  Such  a  course  would 
be  unreasonable,  because  contrary  to  the  character  which 
we  reasonably  attribute  to  God;  contrary  to  the  proper 
course  of  a  being  controlled  by  justice  and  love. 

We  may  reason  that  in  creating  man,  had  Divine  Wis¬ 
dom  decided  it  inexpedient  to  grant  him  a  knowledge  of 
his  future  destiny,  and  his  share  in  his  Creator’s  plans, 
then  surely  Divine  Justice,  as  well  as  Divine  Love,  would 
have  insisted  that  the  being  should  be  so  limited  in  his 
capacity  that  he  would  not  continually  be  tormented  and 
perplexed  with  doubts,  and  fears,  and  ignorance;  and  as 
a  consequence  Divine  Power  would  have  been  used  under 
those  limitations.  The  fact,  then,  that  man  has  capacity 
for  appreciating  a  revelation  of  the  Divine  plan,  taken  in 
connection  with  the  conceded  character  of  his  Creator,  is 
an  abundant  reason  for  expecting  that  God  would  grant 
such  a  revelation,  in  such  time  and  manner  as  His  wisdom 
approved.  So,  then,  in  view  of  these  considerations,  even 
if  we  were  ignorant  of  the  Bible,  reason  would  lead  us  to 
expect  and  to  be  on  the  lookout  for  some  such  revelation 
as  the  Bible  claims  to  be.  And  furthermore,  noting  the 
order  and  harmony  of  the  general  creation,  as  in  grand 
procession  the  spheres  and  systems  keep  time  and  place, 
we  cannot  but  conclude  that  the  minor  irregularities,  such 
as  earthquakes,  cyclones,  etc.,  are  but  indications  that  the 
working  together  of  the  various  elements  in  this  world  is 
not  at  present  perfect.  An  assurance  that  all  will  ulti¬ 
mately  be  perfect  and  harmonious  on  earth  as  in  the 
heavens,  with  some  explanation  why  it  is  not  so  at  present, 
are  requests  which  are  not  unreasonable  for  reasoning 
men  to  ask,  nor  for  the  Creator,  whose  wisdom,  power 
and  benevolence  are  demonstrated,  to  answer.  Hence  we 
should  expect  the  revelation  sought  to  include  such  an 
assurance  and  such  an  explanation. 


35 


An  Intelligent  Creator 

Having  established  the  reasonableness  of  expecting  a 
revelation  of  God’s  will  and  plan  concerning  our  race,  we 
will  examine  in  the  next  chapter  the  general  character  of 
the  Bible  which  claims  to  be  just  such  a  revelation.  And 
if  it  presents  the  character  of  God  in  perfect  harmony 
with  what  reason  as  above  considered  dictates,  we  should 
conclude  that  it  thus  proves  itself  to  be  the  needed  and 
reasonably  expected  revelation  from  God,  and  should  then 
accept  its  testimony  as  such.  If  of  God,  its  teachings, 
when  fully  appreciated,  will  accord  with  His  character, 
which  reason  assures  us  is  perfect  in  wisdom,  justice,  love 
and  power. 

“Ye  curious  minds,  who  roam  abroad, 

And  trace  creation’s  wonders  o’er, 

Confess  the  footsteps  of  your  God, 

And  bow  before  Him,  and  adore. 

“The  heavens  declare  Thy  glory,  Lord; 

In  every  star  Thy  wisdom  shines ; 

But  when  our  eyes  behold  Thy  Word, 

We  read  Thy  name  in  fairer  lines.” 


SUNSHINE  OVER  ALL. 


‘What  folly,  then,”  the  faithless  critic  cries, 

With  sneering  lip  and  wise,  world-knowing  eyes, 
“While  fort  to  fort  and  post  to  post  repeat 
The  ceaseless  challenge  of  the  war-drum’s  beat, 

And  round  the  green  earth,  to  the  church-bell’s  chime, 
The  morning  drum-roll  of  the  camp  keeps  time, 

To  dream  of  peace  amidst  a  world  in  arms ; 

Of  swords  to  plowshares  changed  by  Scriptural  charms; 
Of  nations,  drunken  with  the  wine  of  blood, 
Staggering  to  take  the  pledge  of  brotherhood, 

Like  tipplers  answering  Father  Mathew’s  call. 


36 


The  Plan  of  the  Ages 

Check  Bau  or  Kaiser  with  a  barricade 
Of  ‘Olive  leaves’  and  resolutions  made; 

Spike  guns  with  pointed  Scripture  texts,  and  hope 
To  capsize  navies  with  a  windy  trope; 

Still  shall  the  glory  and  the  pomp  of  war 
Along  their  train  the  shouting  millions  draw ; 

Still  dusky  labor  to  the  parting  brave 

His  cap  shall  doff  and  beauty’s  kerchief  wave; 

Still  shall  the  bard  to  valor  tune  his  song; 

Still  hero-worship  kneel  before  the  strong; 

Rosy  and  sleek,  the  sable-gowned  divine, 

O’er  his  third  bottle  of  suggestive  wine, 

To  plumed  and  sworded  auditors  shall  prove 
Their  trade  accordant  with  the  law  of  love; 

And  Church  for  State,  and  State  for  Church  shall  fight, 
And  both  agree  that  might  alone  is  right.” 

Despite  the  sneers  like  these,  O  faithful  few, 

Who  dare  to  hold  God’s  Word  and  witness  true, 

Whose  clear-eyed  faith  transcends  our  evil  time, 

And  o’er  the  present  wilderness  of  crime 
Sees  the  calm  future  with  its  robes  of  green, 

Its  fleece-flecked  mountains,  and  soft  streams  between, 
Still  keep  the  track  which  duty  bids  ye  tread, 

Though  worldly  wisdom  shake  the  cautious  head. 

No  truth  from  heaven  descends  upon  our  sphere 
Without  the  greeting  of  the  skeptic’s  sneer; 

Denied,  and  mocked  at,  till  its  blessings  fall 
Common  as  dew  and  sunshine  over  all. 


— Whittier , 


CHAPTER  III. 


THE  BIBLE  AS  A  DIVINE  REVELATION  VIEWED 
IN  THE  LIGHT  OF  REASON. 


The  Claims  of  the  Bible  and  its  Surface  Evidence  of  Credibility. — 
Its  Antiquity  and  Preservation. — Its  Moral  Influence. — Mo¬ 
tives  of  the  Writers. — General  Character  of  the  Writings. — 
The  Books  of  Moses. — The  Law  of  Moses. — Peculiarities  of  the 
Government  Instituted  by  Moses. — It  was  Not  a  System  of 
Priestcraft. — Instructions  to  Civil  Rulers. — Rich  and  Poor  on 
a  Common  Level  Before  the  Law. — Safeguards  Against  Tamper¬ 
ing  With  the  Rights  of  the  People. — The  Priesthood  Not  a 
Favored  Class,  How  Supported,  etc. — Oppression  of  Foreigners, 
Widows,  Orphans  and  Servants  Guarded  Against. — The 
Prophets  of  the  Bible. — Is  There  a  Common  Bond  of  Union 
Between  the  Law,  the  Prophets  and  the  New  Testament 
Writers? — Miracles  Not  Unreasonable. — The  Reasonable 

Conclusion. 


PE  Bible  is  the  torch  of  civilization  and  liberty.  Its 


X  influence  for  good  in  society  has  been  recognized  by 
the  greatest  statesmen,  even  though  they  for  the  most  part 
have  looked  at  it  through  the  various  glasses  of  conflicting 
creeds,  which,  while  upholding  the  Bible,  grievously  mis¬ 
represent  its  teachings.  The  grand  old  book  is  uninten¬ 
tionally  but  wofully  misrepresented  by  its  friends,  many  of 
whom  would  lay  down  life  on  its  behalf ;  and  yet  they  do 
it  more  vital  injury  than  its  foes,  by  claiming  its  support 
to  their  long-revered  misconceptions  of  its  truth,  received 
through  the  traditions  of  their  fathers.  Would  that  such 
would  awake,  re-examine  their  oracle,  and  put  to  confu¬ 
sion  its  enemies  by  disarming  them  of  their  weapons ! 

Since  the  light  of  nature  leads  us  to  expect  a  fuller  rev¬ 
elation  of  God  than  that  which  nature  supplies,  the  reason¬ 
able,  thinking  mind  will  be  prepared  to  examine  the  claims 
of  anything  purporting  to  be  a  divine  revelation,  which 


37 


38  The  Plan  of  the  Ages 

bears  a  reasonable  surface  evidence  of  the  truthfulness  of 
such  claims.  The  Bible  claims  to  be  such  a  revelation 
from  God,  and  it  does  come  to  us  with  sufficient  surface 
evidence  as  to  the  probable  correctness  of  its  claims,  and 
gives  us  a  reasonable  hope  that  closer  investigation  will 
disclose  more  complete  and  positive  evidence  that  it  is 
indeed  the  Word  of  God. 

The  Bible  is  the  oldest  book  in  existence ;  it  has  outlived 
the  storms  of  thirty  centuries.  Men  have  endeavored  by 
every  means  possible  to  banish  it  from  the  face  of  the 
earth:  they  have  hidden  it,  burned  it,  made  it  a  crime 
punishable  with  death  to  have  it  in  possession,  and  the 
most  bitter  and  relentless  persecutions  have  been  waged 
against  those  wrho  had  faith  in  it;  but  still  the  book  lives. 
To-day,  while  many  of  its  foes  slumber  in  death,  and  hun¬ 
dreds  of  volumes  written  to  discredit  it  and  to  overthrow 
its  influence,  are  long  since  forgotten,  the  Bible  has  found 
its  way  into  every  nation  and  language  of  earth,  over  two 
hundred  different  translations  of  it  having  been  made. 
The  fact  that  this  book  has  survived  so  many  centuries, 
notwithstanding  such  unparalleled  efforts  to  banish  and 
destroy  it,  is  at  least  strong  circumstantial  evidence  that 
the  great  Being  whom  it  claims  as  its  Author  has  also 
been  its  Preserver. 

It  is  also  true  that  the  moral  influence  of  the  Bible  is 
uniformly  good.  Those  who  become  careful  students  of 
its  pages  are  invariably  elevated  to  a  purer  life.  Other 
writings  upon  religion  and  the  various  sciences  have  done 
good  and  have  ennobled  and  blessed  mankind,  to  some  ex¬ 
tent;  but  all  other  books  combined  have  failed  to  bring  the 
joy,  peace  and  blessing  to  the  groaning  creation  that  the 
Bible  has  brought  to  both  the  rich  and  the  poor,  to  the 
learned  and  the  unlearned.  The  Bible  is  not  a  book  to 
be  read  merely :  it  is  a  book  to  be  studied  with  care  and 
thought ;  for  God’s  thoughts  are  higher  than  our  thoughts, 
and  His  ways  than  our  ways.  And  if  we  would  compre- 


A  Divine  Revelation 


39 


hend  the  plan  and  thoughts  of  the  infinite  God,  we  must 
bend  all  our  energies  to  that  important  work.  The  richest 
treasures  of  truth  do  not  always  lie  on  the  surface. 

This  book  throughout  constantly  points  and  refers  to 
one  prominent  character,  Jesus  of  Nazareth,  who,  it 
claims,  was  the  Son  of  God.  From  beginning  to  end  His 
name,  and  office,  and  work,  are  made  prominent.  That 
a  man  called  Jesus  of  Nazareth  lived,  and  was  somewhat 
noted,  about  the  time  indicated  by  the  writers  of  the  Bible, 
is  a  fact  of  history  outside  the  Bible,  and  it  is  variously 
and  fully  corroborated.  That  this  Jesus  was  crucified  be¬ 
cause  He  had  rendered  Himself  offensive  to  the  Jews  and 
their  priesthood  is  a  further  fact  established  by  history 
outside  the  evidence  furnished  by  the  New  Testament 
writers.  The  writers  of  the  New  Testament  (except  Paul 
and  Luke)  were  the  personal  acquaintances  and  disciples 
of  Jesus  of  Nazareth,  whose  doctrines  their  writings  set 
forth. 

The  existence  of  any  book  implies  motive  on  the  part  of 
the  writer.  We  therefore  inquire,  What  motives  could 
have  inspired  these  men  to  espouse  the  cause  of  this  per¬ 
son?  He  was  condemned  to  death  and  crucified  as  a 
malefactor  by  the  Jews,  the  most  religious  among  them 
assenting  to  and  demanding  His  death,  as  one  unfit  to 
live.  And  in  espousing  His  cause,  and  promulgating  His 
doctrines,  these  men  braved  contempt,  deprivation  and 
bitter  persecution,  risked  life  itself,  and  in  some  cases  even 
suffered  martyrdom.  Admitting  that  while  He  lived  Jesus 
was  a  remarkable  person,  in  both  His  life  and  His  teach¬ 
ing,  what  motive  could  there  have  been  for  any  to  espouse 
His  cause  after  He  was  dead? — especially  when  His  death 
was  so  ignominious  ?  And  if  we  suppose  that  these  writ¬ 
ers  invented  their  narratives,  and  that  Jesus  was  their 
imaginary  or  ideal  hero,  how  absurd  it  would  be  to  suppose 
that  sane  men,  after  claiming  that  He  was  the  Son  of  God, 
that  He  had  been  begotten  in  a  supernatural  way,  had 


40 


The  Plan  of  the  Ages 


supernatural  powers  by  which  He  had  healed  lepers,  re¬ 
stored  sight  to  those  born  blind,  caused  the  deaf  to  hear,, 
and  even  raised  the  dead — how  very  absurd  to  suppose 
that  they  would  wind  up  the  story  of  such  a  character  by 
stating  that  a  little  band  of  His  enemies  executed  Him  as 
a  felon,  while  all  His  friends  and  disciples,  and  among 
them  the  writers  themselves,  forsook  Him  and  fled  in  the 
trying  moment? 

The  fact  that  profane  history  does  not  agree  in  some 
respects  with  these  writers  should  not  lead  us  to  regard 
their  records  as  untrue.  Those  who  do  thus  conclude 
should  assign  and  prove  some  motive  on  the  part  of  these 
writers  for  making  false  statements.  What  motives  could 
have  prompted  them?  Could  they  reasonably  have  hoped 
thereby  for  fortune,  or  fame,  or  power,  or  any  earthly 
advantage?  The  poverty  of  Jesus’  friends,  and  the  un¬ 
popularity  of  their  hero  Himself  with  the  great  religionists 
of  Judea,  contradict  such  a  thought;  while  the  facts  that 
He  died  as  a  malefactor,  a  disturber  of  the  peace,  and 
that  He  was  made  of  no  reputation,  held  forth  no  hope 
of  enviable  fame  or  earthly  advantage  to  those  who  should 
attempt  to  re-establish  His  doctrine.  On  the  contrary,  if 
such  had  been  the  object  of  those  who  preached  Jesus, 
would  they  not  speedily  have  given  it  up  when  they 
found  that  it  brought  disgrace,  persecution,  imprisonment, 
stripes  and  even  death?  Reason  plainly  teaches  that  men 
who  sacrificed  home,  reputation,  honor  and  life ;  who  lived 
not  for  present  gratification;  but  whose  central  aim  was 
to  elevate  their  fellow-men,  and  who  inculcated  morals  of 
the  highest  type,  were  not  only  possessed  of  a  motive,  but 
further  that  their  motive  must  have  been  pure  and  their 
object  grandly  sublime.  Reason  further  declares  that  the 
testimony  of  such  men,  actuated  only  by  pure  and  good 
motives,  is  worthy  of  ten  times  the  weight  and  considera¬ 
tion  of  ordinary  writers.  Nor  were  these  men  fanatics: 


A  Divine  Revelation 


41 


they  were  men  of  sound  and  reasonable  mind,  and  fur¬ 
nished  in  every  case  a  reason  for  their  faith  and  hope ; 
and  they  were  perseveringly  faithful  to  those  reasonable 
convictions. 

And  what  we  have  here  noticed  is  likewise  applicable  to 
the  various  writers  of  the  Old  Testament.  They  were,  in 
the  main,  men  notable  for  their  fidelity  to  the  Lord;  and 
this  history  as  impartially  records  and  reproves  their  weak¬ 
nesses  and  shortcomings  as  it  commends  their  virtues  and 
faithfulness.  This  must  astonish  those  who  presume  the 
Bible  to  be  a  manufactured  history,  designed  to  awe  men 
into  reverence  of  a  religious  system.  There  is  a  straight¬ 
forwardness  about  the  Bible  that  stamps  it  as  truth. 
Knaves,  desirous  of  representing  a  man  as  great,  and 
especially  if  desirous  of  presenting  some  of  his  writings 
as  inspired  of  God,  would  undoubtedly  paint  such  a  one’s 
character  blameless  and  noble  to  the  last  degree.  The  fact 
that  such  a  course  has  not  been  pursued  in  the  Bible  is 
reasonable  evidence  that  it  was  not  fraudulently  gotten  up 
to  deceive. 

Having,  then,  reason  to  expect  a  revelation  of  God’s 
will  and  plan,  and  having  found  that  the  Bible,  which 
claims  to  be  that  revelation,  was  written  by  men  whose 
motives  we  see  no  reason  to  impugn,  but  which,  on  the 
contrary,  we  see  reason  to  approve,  let  us  examine  the 
character  of  the  writings  claimed  as  inspired,  to  see 
whether  their  teachings  correspond  with  the  character  we 
have  reasonably  imputed  to  God,  and  whether  they  bear 
internal  evidence  of  their  truthfulness. 

The  first  five  books  of  the  New  Testament  and  several 
of  the  Old  Testament  are  narratives  or  histories  of  facts 
known  to  the  writers  and  vouched  for  by  their  characters. 
It  is  manifest  to  all  that  it  did  not  require  a  special  revela¬ 
tion  simply  to  tell  the  truth  with  reference  to  matters  with 
which  they  were  intimately  and  fully  acquainted.  Yet, 


42 


The  Plan  of  the  Ages 

since  God  desired  to  make  a  revelation  to  men,  the  fact 
that  these  histories  of  passing  events  have  a  bearing  on 
that  revelation  would  be  a  sufficient  ground  to  make  the 
inference  a  reasonable  one,  that  God  would  supervise,  and 
so  arrange,  that  the  honest  writer  whom  He  selected  for 
the  work  should  be  brought  in  contact  with  the  needful 
facts.  The  credibility  of  these  historic  portions  of  the 
Bible  rests  almost  entirely  upon  the  characters  and  motives 
of  their  writers.  Good  men  wTill  not  utter  falsehoods.  A 
pure  fountain  wTill  not  give  forth  bitter  w'aters.  And  the 
united  testimony  of  these  writings  silences  any  suspicion 
that  their  authors  would  say  or  do  evil,  that  good  might 
follow. 

It  in  no  way  invalidates  the  truthfulness  of  certain  books 
of  the  Bible,  such  as  Kings,  Chronicles,  Judges,  etc.,  when 
we  say  that  they  are  simply  truthful  and  carefully  kept  his¬ 
tories  of  prominent  events  and  persons  of  their  times. 
When  it  is  remembered  that  the  Hebrew  Scriptures  con¬ 
tain  history,  as  well  as  the  law  and  the  prophecies,  and 
that  their  histories,  genealogies,  etc.,  were  the  more  ex¬ 
plicit  in  detailing  circumstances  because  of  the  expectancy 
that  the  promised  Messiah  would  come  in  a  particular  line 
from  Abraham,  wre  see  a  reason  for  the  recording  of  cer¬ 
tain  facts  of  history  considered  indelicate  in  the  light  of 
this  twentieth  century.  For  instance,  a  clear  record  of  the 
origin  of  the  nations  of  the  Moabites  and  of  the  Ammon¬ 
ites,  and  of  their  relationship  to  Abraham  and  the  Israel¬ 
ites,  was  probably  the  necessity  in  the  historian’s  mind  for 
a  full  history  of  their  nativity.  (Gen.  19:36-38.)  Like¬ 
wise,  a  very  detailed  account  of  Judah’s  children  is  given, 
of  whom  came  David,  the  king,  through  whom  the  gene¬ 
alogy  of  Mary,  Jesus’  mother,  as  well  as  that  of  Joseph, 
her  husband  (Luke  3:23,  31,  33,  34;  Matt.  1:2-16),  is 
traced  back  to  Abraham.  Doubtless  the  necessity  of  thor¬ 
oughly  establishing  the  pedigree  wras  the  more  important, 
since  of  this  tribe  (Gen.  49:10)  was  to  come  the  ruling 


A  Divine  Revelation 


43 


King  of  Israel,  as  well  as  the  promised  Messiah,  and 
hence  the  minutiae  of  detail  not  given  in  other  instances.— 
Gen.  38. 

There  may  be  similar  or  different  reasons  for  other 
historic  facts  recorded  in  the  Bible,  of  which  by  and  by 
we  may  see  the  utility,  which,  were  it  not  a  history,  but 
simply  a  treatise  on  morals,  might  without  detriment  be 
omitted;  though  no  one  can  reasonably  say  that  the  Bible 
anywhere  countenances  impurity.  It  is  well,  furthermore, 
to  remember  that  the  same  facts  may  be  more  or  less  deli¬ 
cately  stated  in  any  language ;  and  that  while  the  trans¬ 
lators  of  the  Bible  were,  rightly,  too  conscientious  to  omit 
any  of  the  record,  yet  they  lived  in  a  day  less  particular 
in  the  choice  of  refined  expressions  than  ours;  and  the 
same  may  be  surmised  of  the  early  Bible  times  and  habits 
of  expression.  Certainly  the  most  fastidious  can  find  no 
objection  on  this  score  to  any  expression  of  the  New 
Testament. 

TEE  BOOKS  OF  MOSES  AND  THE  LAWS  THEREIN 

PROMULGATED. 

The  first  five  books  of  the  Bible  are  known  as  the  Five 
Books  of  Moses,  though  they  nowhere  mention  his  name 
as  their  author.  That  they  were  written  by  Moses,  or 
under  his  supervision,  is  a  reasonable  inference ;  the  ac¬ 
count  of  his  death  and  burial  being  properly  added  by  his 
secretary.  The  omission  of  the  positive  statement  that 
these  books  were  written  by  Moses  is  no  proof  against  the 
thought;  for  had  another  written  them  to  deceive  and 
commit  a  fraud,  he  would  surely  have  claimed  that  they 
were  written  by  the  great  leader  and  statesman  of  Israel, 
in  order  to  make  good  his  imposition.  (See  Deut.  31  :g -27.) 
Of  one  thing  we  are  certain,  Moses  did  lead  out  of  Egypt 
the  Hebrew  nation.  He  did  organize  them  as  a  nation 
under  the  laws  set  forth  in  these  books;  and  the  Hebrew 


44 


The  Plan  of  the  Ages, 


nation,  by  common  consent,  for  over  three  thousand  years, 
has  claimed  these  books  as  a  gift  to  them  from  Moses, 
and  has  held  them  so  sacred  that  a  jot  or  tittle  must  not 
be  altered — thus  giving  assurance  of  the  purity  of  the  text. 

These  writings  of  Moses  contain  the  only  credible  his¬ 
tory  extant,  of  the  epoch  which  it  traverses.  Chinese  his¬ 
tory  affects  to  begin  at  creation,  telling  how  God  went  out 
on  the  water  in  a  skiff,  and,  taking  in  his  hand  a  lump  of 
earth,  cast  it  into  the  water.  That  lump  of  earth,  it  claims, 
became  this  world,  etc.  But  the  entire  story  is  so  devoid 
of  reason  that  the  merest  child  of  intelligence  would  not 
be  deceived  by  it.  On  the  contrary,  the  account  given  in 
Genesis  starts  with  the  reasonable  assumption  that  a  God, 
a  Creator,  an  intelligent  First  Cause,  already  existed.  It 
treats  not  of  God’s  having  a  beginning,  but  of  His  work 
and  of  its  beginning  and  its  systematic  orderly  progress — 
“  In  the  beginning  God  created  the  heavens  and  the 
earth.”  Then  stepping  over  the  origin  of  the  earth  with¬ 
out  detail  or  explanation,  the  narrative  of  the  six  days 
[epochs]  of  preparing  it  for  man  proceeds.  That  account 
is  substantially  corroborated  by  the  accumulating  light  of 
science  for  four  thousand  years;  hence  it  is  far  more 
reasonable  to  accept  the  claim  that  its  author,  Moses,  was 
divinely  inspired,  than  to  assume  that  the  intelligence  of 
one  man  was  superior  to  the  combined  intelligence  and 
research  of  the  rest  of  the  race  in  three  thousand  years 
since,  aided  by  modern  implements  and  millions  of  money. 

Look  next  at  the  system  of  laws  laid  down  in  these 
writings.  They  certainly  were  without  an  equal,  either 
in  their  day  or  since,  until  this  twentieth  century ;  and  the 
laws  of  this  century  are  based  upon  the  principles  laid 
down  in  the  Mosaic  Law,  and  framed  in  the  main  by  men 
who  acknowledged  the  Mosaic  Law  as  of  divine  origin. 

The  Decalogue  is  a  brief  synopsis  of  the  whole  law. 
Those  Ten  Commandments  enjoin  a  code  of  worship  and 
morals  that  must  strike  every  student  as  remarkable;  and 


A  Divine  Revelation 


45 


if  never  before  known,  and  now  found  among  the  ruins 
and  relics  of  Greece,  or  Rome,  or  Babylon  (nations  which 
have  risen  and  fallen  again,  long  since  those  laws  were 
given),  they  would  be  regarded  as  marvelous  if  not  super¬ 
natural.  But  familiarity  with  them  and  their  claims  has 
begotten  measurable  indifference,  so  that  their  real  great¬ 
ness  is  unnoticed  except  by  the  few.  True,  those  com¬ 
mandments  do  not  teach  of  Christ;  but  they  were  given, 
not  to  Christians,  but  to  Hebrews ;  not  to  teach  faith  in  a 
ransom,  but  to  convince  men  of  their  sinful  state,  and 
need  of  a  ransom.  And  the  substance  of  those  command¬ 
ments  was  grandly  epitomized  by  the  illustrious  founder  of 
Christianity,  in  the  words :  “  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength  ” ;  and  “  Thou  shalt 
love  thy  neighbor  as  thyself.” — Mark  12:30,  31. 

The  government  instituted  by  Moses  differed  from  all 
others,  ancient  and  modern,  in  that  it  claimed  to  be  that  of 
the  Creator  Himself,  and  the  people  were  held  accountable 
to  Him;  their  laws  and  institutions,  civil  and  religious, 
claimed  to  emanate  from  God,  and,  as  we  shall  presently 
see,  were  in  perfect  harmony  with  what  reason  teaches  us 
to  be  God’s  character.  The  Tabernacle,  in  the  centre  of 
the  camp,  had  in  its  “Most  Holy”  apartment  a  manifesta¬ 
tion  of  Jehovah’s  presence  as  their  King,  whence  by  super¬ 
natural  means  they  received  instruction  for  the  proper  ad¬ 
ministration  of  their  affairs  as  a  nation.  An  order  of 
priests  was  established,  which  had  complete  charge  of  the 
Tabernacle,  and  through  them  alone  access  and  commun¬ 
ion  with  Jehovah  was  permitted.  The  first  thought  of 
some  in  this  connection  would  perhaps  be :  “Ah !  there  we 
have  the  object  of  their  organization :  with  them,  as  with 
other  nations,  the  priests  ruled  the  people,  imposing  upon 
their  credulity  and  exciting  their  fears  for  their  own 
honor  and  profit.”  But  hold,  friend;  let  us  not  too  hastily 
assume  anything.  Where  there  is  such  good  opportunity 


46 


The  Plan  of  the  Ages 


for  testing  this  matter  by  the  facts,  it  would  not  be  rea¬ 
sonable  to  jump  to  conclusions  without  the  facts.  The 
unanswerable  evidences  are  contrary  to  such  suppositions. 
The  rights  and  the  privileges  of  the  priests  were  limited; 
they  were  given  no  civil  power  whatever,  and  wholly 
lacked  opportunity  for  using  their  office  to  impose  upon 
the  rights  or  consciences  of  the  people ;  and  this  arrange¬ 
ment  was  made  by  Moses,  a  member  of  the  priestly  line. 

As  God’s  representative  in  bringing  Israel  out  of  Egyp¬ 
tian  bondage,  the  force  of  circumstances  had  centralized 
the  government  in  his  hand,  and  made  the  meek  Moses  an 
autocrat  in  power  and  authority,  though  from  the  meek¬ 
ness  of  his  disposition  he  was  in  fact  the  overworked 
servant  of  the  people,  whose  very  life  was  being  exhausted 
by  the  onerous  cares  of  his  position.  At  this  juncture  a 
civil  government  was  established,  which  was  virtually  a 
democracy.  Let  us  not  be  misunderstood:  Regarded  as 
unbelievers  would  esteem  it,  Israel’s  government  was  a 
democracy,  but  regarded  in  the  light  of  its  own  claims,  it 
was  a  theocracy,  i.  e.,  a  divine  government;  for  the  laws 
given  by  God,  through  Moses,  permitted  of  no  amend¬ 
ments  :  they  must  neither  add  to  nor  take  from  their  code 
of  laws.  Thus  seen,  Israel’s  government  was  different 
from  any  other  civil  government,  either  before  or  since. 
*l  The  Lord  said  unto  Moses,  gather  unto  me  seventy  men 
of  the  elders  of  Israel,  whom  thou  knowest  to  be  elders 
of  the  people  and  officers  over  them;  and  bring  them  unto 
the  Tabernacle  of  the  congregation,  that  they  may  stand 
there  with  thee.  And  I  will  come  down  and  talk  with 
thee  there,  and  I  will  take  of  the  spirit  which  is  upon 
thee  and  will  put  it  upon  them,  and  they  shall  bear  the 
burden  of  the  people  with  thee,  that  thou  bear  it  not 
alone.”  (Num.  11:16,  17.  See  also  verses  24  to  30  for 
an  example  of  true  and  guileless  statesmanship  and  meek¬ 
ness.)  Moses,  rehearsing  this  matter,  says:  “  So  I  took 


A  Divine  Revelation 


4  7 


the  chief  of  your  tribes,  wise  men,  and  known  [of  influ¬ 
ence],  and  made  them  heads  over  you:  captains  over  thou¬ 
sands,  and  captains  over  hundreds,  and  captains  over  fif¬ 
ties,  and  captains  over  tens,  and  officers  among  your 
tribes.’’ — Deut.  1:15;  Exod.  18:13-26. 

Thus  it  appears  that  this  distinguished  lawgiver,  so  far 
from  seeking  to  perpetuate  or  increase  his  own  power  by 
placing  the  government  of  the  people  under  the  control  of 
his  direct  relatives,  of  the  priestly  tribe,  to  use  their 
religious  authority  to  fetter  the  rights  and  liberties  of  the 
people,  on  the  contrary  introduced  to  the  people  a  form  of 
government  calculated  to  cultivate  the  spirit  of  liberty. 
The  histories  of  other  nations  and  rulers  show  no  parallel 
to  this.  In  every  case  the  ruler  has  sought  his  own  ag¬ 
grandizement  and  greater  power.  Even  in  instances  where 
such  have  aided  in  establishing  republics,  it  has  appeared 
from  subsequent  events  that  they  did  it  through  policy,  to 
obtain  favor  with  the  people,  and  to  perpetuate  their  own 
power.  Circumstanced  as  Moses  was,  any  ambitious  man, 
governed  by  policy  and  attempting  to  perpetuate  a  fraud 
upon  the  people,  would  have  worked  for  greater  centrali¬ 
zation  of  power  in  himself  and  his  family;  especially  as 
this  would  have  seemed  an  easy  task  from  the  religious 
authority  being  already  in  that  tribe,  and  from  the  claim 
of  this  nation  to  be  governed  by  God,  from  the  Tabernacle. 
Nor  is  it  supposable  that  a  man  capable  of  forming  such 
laws,  and  of  ruling  such  a  people,  would  be  so  dull  of 
comprehension  as  not  to  see  what  the  tendency  of  his 
course  would  be.  So  completely  was  the  government  of 
the  people  put  into  their  own  hands,  that  though  it  was 
stipulated  that  the  weightier  cases  which  those  governors 
could  not  decide  were  to  be  brought  unto  Moses,  yet  they 
themselves  were  the  judges  as  to  what  cases  went  before 
Moses :  “  The  cause  which  is  too  hard  for  you,  bring  it 
unto  me,  and  I  will  hear  it.” — Deut.  1  :i 7. 


48 


The  Plan  of  the  Ages 

Thus  seen,  Israel  was  a  republic  whose  officers  acted 
under  a  divine  commission.  And  to  the  confusion  of  those 
who  ignorantly  claim  that  the  Bible  sanctions  an  estab¬ 
lished  empire  rule  over  the  people,  instead  of  “  a  govern¬ 
ment  of  the  people  by  the  people,”  be  it  noted  that  this 
republican  form  of  civil  government  continued  for  over 
four  hundred  years.  And  it  was  then  changed  for  that  of 
a  kingdom  at  the  request  of  “The  Elders,”  without  the 
Lord’s  approval,  who  said  to  Samuel,  then  acting  as  a  sort 
of  informal  president,  “  Hearken  unto  the  voice  of  the 
people  in  all  that  they  shall  say  unto  thee,  for  they  have 
not  rejected  thee,  but  they  have  rejected  Me,  that  I  should 
not  reign  over  them.”  At  God’s  instance  Samuel  explained 
to  the  people  how  their  rights  and  liberties  would  be  disre¬ 
garded,  and  how  they  would  become  servants  by  such  a 
change;  yet  they  had  become  infatuated  with  the  popular 
idea,  illustrated  all  around  them  in  other  nations,  (i  Sam. 
8:6-22.)  In  considering  this  account  of  their  desire  for 
a  king,  who  is  not  impressed  with  the  thought  that  Moses 
could  have  firmly  established  himself  at  the  head  of  a 
great  empire  without  difficulty? 

While  Israel  as  a  whole  constituted  one  nation,  yet  the 
tribal  division  was  ever  recognized  after  Jacob’s  death. 
Each  family,  or  tribe,  by  common  consent,  elected  or  rec¬ 
ognized  certain  members  as  its  representatives,  or  chiefs. 
This  custom  was  continued  even  through  their  long  slav¬ 
ery  in  Egypt.  These  were  called  chiefs  or  elders,  and  it 
was  to  these  that  Moses  delivered  the  honor  and  power 
of  civil  government;  whereas,  had  he  desired  to  centralize 
power  in  himself  and  his  own  family,  these  would  have 
been  the  last  men  to  honor  with  power  and  office. 

The  instructions  given  those  appointed  to  civil  rulership 
as  from  God  are  a  model  of  simplicity  and  purity.  Moses 
declares  to  the  people,  in  the  hearing  of  these  judges:  “  I 
charged  your  judges  at  that  time,  saying,  Hear  the  causes 


A  Divine  Revelation 


49 


between  your  brethren,  and  judge  righteously  between 
every  man  and  his  brother,  and  the  stranger  [foreigner] 
that  is  with  him.  Ye  shall  not  respect  persons  in  judg¬ 
ment;  but  ye  shall  hear  the  small  as  well  as  the  great; 
ye  shall  not  be  afraid  of  the  face  of  man,  for  the  judg¬ 
ment  is  God’s;  and  the  cause  that  is  too  hard  for  you, 
bring  it  unto  me,  and  I  will  hear  it.”  (Deut.  i :  1 6,  17.) 
Such  hard  cases  were,  after  Moses’  death,  brought  directly 
to  the  Lord  through  the  High  Priest,  the  answer  being 
Yes  or  No,  by  the  Urim  and  Thummim. 

In  view  of  these  facts,  what  shall  we  say  of  the  theory 
which  suggests  that  these  books  were  written  by  knavish 
priests  to  secure  to  themselves  influence  and  power  over 
the  people?  Would  such  men  for  such  a  purpose  forge 
records  destructive  to  the  very  aims  they  sought  to  ad¬ 
vance — records  which  prove  conclusively  that  the  great 
Chief  of  Israel,  and  one  of  their  own  tribe,  at  the  instance 
of  God,  cut  off  the  priesthood  from  civil  power  by  plac¬ 
ing  that  power  in  the  hands  of  the  people  ?  Does  any  one 
consider  such  a  conclusion  reasonable? 

Again,  it  is  worthy  of  note  that  the  laws  of  the  most 
advanced  civilization,  in  this  twentieth  century,  do  not 
more  carefully  provide  that  rich  and  poor  shall  stand  on  a 
common  level  in  accountability  before  the  civil  law.  Ab¬ 
solutely  no  distinction  was  made  by  Moses’  laws.  And  as 
for  the  protection  of  the  people  from  the  dangers  incident 
to  some  becoming  very  poor  and  others  excessively 
wealthy  and  powerful,  no  other  national  law  has  ever  been 
enacted  which  so  carefully  guarded  this  point.  Moses’  law 
provided  for  a  restitution  every  fiftieth  year — their  Jubi¬ 
lee  year.  This  law,  by  preventing  the  absolute  alienation 
of  property,  thereby  prevented  its  accumulation  in  the 
hands  of  a  few.  (Lev.  25:9,  13-23,  27-30.)  In  fact,  they 
were  taught  to  consider  themselves  brethren,  and  to  act 
accordingly ;  to  assist  each  other  without  compensation,. 


50  The  Plan  of  the  Ages 

and  to  take  no  usury  of  one  another. — See  Exod.  22:25; 
Lev.  25:36,  37;  Num.  26:52-56. 

All  the  laws  were  made  public,  thus  preventing  design¬ 
ing  men  from  successfully  tampering  with  the  rights  of 
the  people.  The  laws  were  exposed  in  such  a  manner 
that  any  who  chose  might  copy  them;  and,  in  order  that 
the  poorest  and  most  unlearned  might  not  be  ignorant  of 
them,  it  was  made  the  duty  of  the  priests  to  read  them  to 
the  people  at  their  septennial  festivals.  (Deut.  31  :io-I3.) 
Is  it  reasonable  to  suppose  that  such  laws  and  arrange¬ 
ments  were  designed  by  bad  men,  or  by  men  scheming  to 
defraud  the  people  of  their  liberties  and  happiness?  Such 
an  assumption  would  be  unreasonable. 

In  its  regard  for  the  rights  and  interests  of  foreigners, 
and  of  enemies,  the  Mosaic  law  was  thirty-two  centuries 
ahead  of  its  times — if  indeed  the  laws  of  the  most  civilized 
of  to-day  equal  it  in  fairness  and  benevolence.  We  read : 

“Ye  shall  have  one  manner  of  law  as  well  for  the 
stranger  [foreigner]  as  for  one  of  your  own  country;  for 
I  am  the  Lord  your  God.” — Exod.  12:49;  Lev.  24:22. 

“And  if  a  stranger  sojourn  with  thee  in  your  land,  ye 
shall  not  vex  him ;  but  the  stranger  that  dwelleth  with  you 
shall  be  unto  you  as  one  born  among  you,  and  thou  shalt 
love  him  as  thyself ;  for  ye  were  strangers  in  the  land  of 
Egypt.”— Lev.  19:33*  34- 

“  If  thou  meet  thine  enemy's  ox  or  his  ass  going  astray, 
thou  shalt  surely  bring  it  back  to  him  again.  If  thou  see 
the  ass  of  him  that  hateth  thee  lying  under  his  burden, 
wouldst  thou  cease  to  leave  thy  business  and  help  him? 
Thou  shalt  surely  leave  it,  to  join  with  [assist]  him.” — 
Exod.  23  :4,  5,  margin. 

Even  the  dumb  animals  were  not  forgotten.  Cruelty  to 
these  as  well  as  to  human  beings  was  prohibited  strictly. 
An  ox  must  not  be  muzzled  while  threshing  the  grain;  for 
the  good  reason  that  any  laborer  is  worthy  of  his  food. 


A  Divine  Revelation 


5i 


Even  the  ox  and  the  ass  must  not  plow  together,  because 
so  unequal  in  strength  and  tread:  it  would  be  cruelty. 
Their  rest  was  also  provided  for. — Deut.  25:4;  22:10; 
Exod.  23  :i2. 

The  priesthood  may  be  claimed  by  some  to  have  been  a 
selfish  institution,  because  the  tribe  of  Levites  was  sup¬ 
ported  by  the  annual  tenth,  or  tithe,  of  the  individual 
produce  of  their  brethren  of  the  other  tribes.  This  fact, 
stated  thus,  is  an  unfair  presentation  too  common  to  skep¬ 
tics,  who,  possibly  ignorantly,  thereby  misrepresent  one  of 
the  most  remarkable  evidences  of  God’s  part  in  the  or¬ 
ganization  of  that  system,  and  that  it  was  not  the  work  of 
a  selfish  and  scheming  priesthood.  Indeed,  it  is  not  in¬ 
frequently  misrepresented  by  a  modern  priesthood,  which 
urges  a  similar  system  now,  using  that  as  a  precedent, 
without  mentioning  the  condition  of  things  upon  which  it 
was  founded,  or  its  method  of  payment. 

It  was,  in  fact,  founded  upon  the  strictest  equity.  When 
Israel  came  into  possession  of  the  land  of  Canaan,  the 
Levites  certainly  had  as  much  right  to  a  share  of  the  land 
as  the  other  tribes;  yet,  by  God’s  express  command,  they 
got  none  of  it,  except  certain  cities  or  villages  for  resi¬ 
dence,  scattered  among  the  various  tribes,  whom  they 
were  to  serve  in  religious  things.  Nine  times  is  this  pro¬ 
hibition  given,  before  the  division  of  the  land.  Instead  of 
the  land,  some  equivalent  should  surely  be  provided  them, 
and  the  tithe  was  therefore  this  reasonable  and  just  pro¬ 
vision.  Nor  is  this  all:  the  tithe,  though,  as  we  have  seen, 
a  just  debt,  was  not  enforced  as  a  tax,  but  was  to  be  paid 
as  a  voluntary  contribution.  And  no  threat  bound  them 
to  make  those  contributions :  all  depended  upon  their  con¬ 
scientiousness.  The  only  exhortations  to  the  people  on  the 
subject  are  as  follows:— 

“  Take  heed  to  thyself  that  thou  forsake  not  the  Levite 
as  long  as  thou  lives!  upon  the  earth.”  (Deut.  12:19.) 


52 


The  Plan  of  the  Ages 

“  And  the  Levite  that  is  within  thy  gates,  thou  shalt  not 
forsake  him;  for  he  hath  no  part  nor  inheritance  with 
thee”  [in  the  land]. — Deut.  14:27. 

Is  it,  we  ask,  reasonable  to  suppose  that  this  order  of 
things  would  have  been  thus  arranged  by  selfish  and  am¬ 
bitious  priests? — an  arrangement  to  disinherit  themselves 
and  to  make  them  dependent  for  support  upon  their  breth¬ 
ren?  Does  not  reason  teach  us  to  the  contrary? 

In  harmony  with  this,  and  equally  inexplicable  on  any 
other  grounds  than  those  claimed — that  God  is  the  author 
of  those  laws — is  the  fact  that  no  special  provision  was 
made  for  honoring  the  priesthood.  In  nothing  would  im¬ 
postors  be  more  careful  than  to  provide  reverence  and  re¬ 
spect  for  themselves,  and  severest  penalties  and  curses 
upon  those  who  misused  them.  But  nothing  of  the  kind 
appears :  no  special  honor,  or  reverence,  or  immunity  from 
violence  or  insult,  is  provided.  The  common  law,  which 
made  no  distinction  between  classes,  and  was  no  respecter 
of  persons,  was  their  only  protection.  This  is  the  more 
remarkable  because  the  treatment  of  servants,  and  stran¬ 
gers,  and  the  aged,  was  the  subject  of  special  legislation. 
For  instance:  Thou  shalt  not  vex  nor  oppress  a  stranger , 
or  widow,  or  fatherless  child;  for  if  they  cry  at  all  unto 
Me  [to  God]  I  will  surely  hear  their  cry;  and  My  wrath 
shall  wax  hot,  and  I  will  kill  you  with  the  sword,  and 
your  wives  shall  be  widows  and  your  children  fatherless. 
(Exod.  22:21-24;  23:9;  Lev.  19:33,  34.)  “  Thou  shalt  not 

oppress  an  hired  servant  that  is  poor  and  needy,  whether 
he  be  of  thy  brethren,  or  of  strangers  that  are  in  thy  land, 
within  thy  gates.  At  his  day  thou  shalt  give  him  his  hire, 
neither  shall  the  sun  go  down  upon  it,  for  he  is  poor,  and 
setteth  his  heart  upon  it ;  lest  he  cry  against  thee  unto  the 
Lord  and  it  be  sin  unto  thee.”  (Lev.  19:13;  Deut.  24:14, 
15;  Exod.  21:26,  27.)  “Thou  shalt  rise  up  before  the 
hoary  head  and  honor  the  face  of  the  old  man.”  (Lev. 


A  Divine  Revelation  53 

19:32.  See  also  Lev.  19:14.)  All  this,  yet  nothing  spe¬ 
cial  for  Priests,  or  Levites,  or  their  tithes. 

The  sanitary  arrangements  of  the  law,  so  needful  to  a 
poor  and  long-oppressed  people,  together  with  the  arrange¬ 
ments  and  limitations  respecting  clean  and  unclean  ani¬ 
mals  which  might  or  might  not  be  eaten,  are  remarkable, 
and  would,  with  other  features,  be  of  interest  if  space 
permitted  their  examination,  as  showing  that  law  to  have 
been  abreast  with,  if  not  in  advance  of,  the  latest  conclu¬ 
sions  of  medical  science  on  the  subject.  The  law  of  Moses 
had  also  a  typical  character,  which  we  must  leave  for 
future  consideration;  but  even  our  hasty  glance  has  fur¬ 
nished  overwhelming  evidence  that  this  law,  which  con¬ 
stitutes  the  very  framework  of  the  entire  system  of  re¬ 
vealed  religion,  which  the  remainder  of  the  Bible  elabo¬ 
rates,  is  truly  a  marvelous  display  of  wisdom  and  justice, 
especially  when  its  date  is  taken  into  consideration. 

In  the  light  of  reason,  all  must  admit  that  it  bears  no 
evidence  of  being  the  work  of  wicked,  designing  men,  but 
that  it  corresponds  exactly  with  what  nature  teaches  to  be 
the  character  of  God.  It  gives  evidence  of  His  Wisdom, 
Justice  and  Love.  And  further,  the  evidently  pious  and 
noble  lawgiver,  Moses,  denies  that  the  laws  were  his  own, 
and  attributes  them  to  God.  (Exod.  24:12;  Deut.  9:9-11; 
Exod.  26:30;  Lev.  1:1.)  In  view  of  his  general  character, 
and  his  commands  to  the  people  not  to  bear  false  witness, 
and  to  avoid  hypocrisy  and  lying,  is  it  reasonable  to  sup¬ 
pose  that  such  a  man  bore  false  witness  and  palmed  off  his 
own  views  and  laws  for  those  of  God?  It  should  be  re¬ 
membered  also  that  we  are  examining  the  present  copies 
of  the  Bible,  and  that  therefore  the  integrity  for  which  it 
is  so  marked  applies  equally  to  the  successors  of  Moses ; 
for  though  bad  men  were  among  those  successors,  who 
did  seek  their  own  and  not  the  people’s  good,  it  is  evident 
that  they  did  not  tamper  with  the  Sacred  Writings,  which 
are  pure  to  this  day. 


54 


The  Plan  of  the  Ages 


THE  PROPHETS  OF  THE  BIBLE. 

Glance  now  at  the  general  character  of  the  prophets  of 
the  Bible  and  their  testimonies.  A  rather  remarkable  fact 
is  that  the  prophets,  with  few  exceptions,  were  not  of  the 
priestly  class;  and  that  in  their  day  their  prophecies  were 
generally  repugnant  to  the  degenerating  and  time-serving 
priesthood,  as  well  as  to  the  idolatrously  inclined  people. 
The  burden  of  their  messages  from  God  to  the  people 
was  generally  reproof  for  sin,  coupled  with  warnings  of 
coming  punishments,  intertwined  with  which  we  find  occa¬ 
sional  promises  of  future  blessings,  after  they  should  be 
cleansed  from  sin  and  should  return  to  favor  with  the 
Lord.  Their  experiences,  for  the  most  part,  were  far 
from  enviable :  they  were  generally  reviled,  many  of  them 
being  imprisoned  and  put  to  violent  deaths.  See  i  Kings 
18:4,  10,  17,  18;  19:10;  Jer.  38:6;  Heb.  11:32-38.  In 
some  instances  it  was  years  after  their  death  before  their 
true  character  as  God’s  prophets  was  recognized.  But 
we  speak  thus  of  the  prophetic  writers  whose  utterances 
claim  to  be  the  direct  inspiration  of  Jehovah.  It  is  well  in 
this  connection  that  we  should  remember  that  in  the  giv¬ 
ing  of  the  law  to  Israel  there  was  no  priestly  intervention: 
it  was  given  by  God  to  the  people  by  the  hand  of  Moses. 
(Exod.  19:17-25;  Deut.  5:1-5.)  And,  furthermore,  it  was 
made  the  duty  of  every  man  seeing  a  violation  of  the  law 
to  reprove  the  sinner.  (Lev.  19:17.)  Thus  all  had  the 
authority  to  teach  and  reprove;  but  since,  as  in  our  own 
day,  the  majority  were  absorbed  in  the  cares  of  business, 
and  became  indifferent  and  irreligious,  the  few  compara¬ 
tively  fulfilled  this  requirement  by  reproving  sin  and  ex¬ 
horting  to  godliness ;  and  these  preachers  are  termed 
“  prophets  ”  in  both  the  Old  and  New  Testaments.  The 
term  prophet,  as  generally  used,  signifies  public  expounder, 
and  the  public  teachers  of  idolatry  were  also  so  called; 
for  instance,  “the  prophets  of  Baal,”  etc.  See  1  Cor. 


A  Divine  Revelation 


55 

14:1-6;  2  Pet.  2:1;  Matt.  7:15;  14:5;  Neh.  6:7;  1  Kings 
18 :40 ;  Titus  1  :i2. 

Prophesying,  in  the  ordinary  sense  of  teaching,  after¬ 
ward  became  popular  with  a  certain  class,  and  degener¬ 
ated  into  Phariseeism — teaching,  instead  of  God’s  com¬ 
mandments,  the  traditions  of  the  ancients,  thereby  oppos¬ 
ing  the  truth  and  becoming  false  prophets,  or  false 
teachers. — Matt.  15:2-9. 

Out  of  the  large  class  called  prophets,  Jehovah  at  va¬ 
rious  times  made  choice  of  some  whom  He  specially  com¬ 
missioned  to  deliver  messages,  relating  sometimes  to 
things  then  at  hand,  at  other  times  to  future  events.  It  is 
to  the  writings  of  this  class,  who  spoke  and  wrote  as  they 
were  moved  by  the  Holy  Spirit,  that  we  are  now  giving 
attention.  They  might  with  propriety  be  designated 

DIVINELY  COMMISSIONED  PROPHETS  OR  SEERS. 

When  it  is  remembered  that  these  prophets  were  mainly 
laymen,  drawing  no  support  from  the  tithes  of  the  priestly 
tribe,  and  when,  added  to  this,  is  the  fact  that  they  were 
frequently  not  only  the  reprovers  of  kings  and  judges,  but 
also  of  priests  (though  they  reproved  not  the  office,  but 
the  personal  sins  of  the  men  who  filled  it),  it  becomes 
evident  that  we  could  not  reasonably  decide  that  these 
prophets  were  parties  to  any  league  of  priests,  or  others, 
to  fabricate  falsehood  in  the  name  of  God.  Reason  in  the 
light  of  facts  contradicts  such  a  suspicion. 

If,  then,  we  find  no  reason  to  impeach  the  motives  of 
the  various  writers  of  the  Bible,  but  find  that  the  spirit  of 
its  various  parts  is  righteousness  and  truth,  let  us  next 
proceed  to  inquire  whether  there  exists  any  link,  or  bond 
of  union,  between  the  records  of  Moses,  those  of  the 
other  prophets,  and  those  of  the  New  Testament  writers. 
If  we  shall  find  one  common  line  of  thought  interwoven 
throughout  the  Law  and  the  Prophets  and  the  New  Testa- 


56 


The  Plan  of  the  Ages 

ment  writings,  which  cover  a  period  of  fifteen  hundred 
years,  this,  taken  in  connection  with  the  character  of  the 
writers,  will  be  a  good  reason  for  admitting  their  claim — 
that  they  are  divinely  inspired — particularly  if  the  theme 
common  to  all  of  them  is  a  grand  and  noble  one,  comport¬ 
ing  well  with  what  sanctified  common  sense  teaches  re¬ 
garding  the  character  and  attributes  of  God. 

This  we  do  find :  One  plan,  spirit,  aim  and  purpose  per¬ 
vades  the  entire  book.  Its  opening  pages  record  the  cre¬ 
ation  and  fall  of  man;  its  closing  pages  tell  of  man’s  re¬ 
covery  from  that  fall ;  and  its  intervening  pages  show  the 
successive  steps  of  the  plan  of  God  for  the  accomplishment 
of  this  purpose.  The  harmony,  yet  contrast,  of  the  first 
three  and  the  last  three  chapters  of  the  Bible  is  striking. 
The  one  describes  the  first  creation,  the  other  the  renewed 
or  restored  creation,  with  sin  and  its  penal-curse  removed; 
the  one  shows  Satan  and  evil  entering  the  world  to  de¬ 
ceive  and  destroy,  the  other  shows  his  work  undone,  the 
destroyed  ones  restored,  evil  extinguished  and  Satan  de¬ 
stroyed;  the  one  shows  the  dominion  lost  by  Adam,  the 
other  shows  it  restored  and  forever  established  by  Christ, 
and  God’s  will  done  in  earth  as  in  heaven;  the  one  shows 
sin  the  producing  cause  of  degradation,  shame  and  death, 
the  other  shows  the  reward  of  righteousness  to  be  glory, 
honor  and  life. 

Though  written  by  many  pens,  at  various  times,  under 
different  circumstances,  the  Bible  is  not  merely  a  collec¬ 
tion  of  moral  precepts,  wise  maxims  and  words  of  com¬ 
fort.  It  is  more :  it  is  a  reasonable,  philosophical  and 
harmonious  statement  of  the  causes  of  present  evil  in  the 
world,  its  only  remedy  and  the  final  results  as  seen  by 
divine  wisdom,  which  saw  the  end  of  the  plan  from  be¬ 
fore  its  beginning,  marking  as  well  the  pathway  of  God's 
people,  and  upholding  and  strengthening  them  with  ex¬ 
ceeding  great  and  precious  promises  to  be  realized  in  due 
time. 


A  Divine  Revelation 


57 


The  teaching  of  Genesis,  that  man  was  tried  in  a  state 
of  original  perfection  in  one  representative,  that  he  failed, 
and  that  the  present  imperfection,  sickness  and  death  are 
the  results,  but  that  God  has  not  forsaken  him,  and  will 
ultimately  recover  him  through  a  redeemer,  born  of  a 
woman  (Gen.  3:15),  is  kept  up  and  elaborated  all  the 
way  through.  The  necessity  of  the  death  of  a  redeemer 
as  a  sacrifice  for  sins,  and  of  his  righteousness  as  a  cov¬ 
ering  for  our  sin,  is  pointed  out  in  the  clothing  of  skins 
for  Adam  and  Eve;  in  the  acceptance  of  Abel’s  offerings; 
in  Isaac  on  the  altar ;  in  the  death  of  the  various  sacrifices 
by  which  the  patriarchs  had  access  to  God,  and  of  those 
instituted  under  the  law  and  perpetuated  throughout  the 
Jewish  age.  The  prophets,  though  credited  with  under¬ 
standing  but  slightly  the  significance  of  some  of  their  ut¬ 
terances  (1  Pet.  1  :i2),  mention  the  laying  of  the  sins  upon 
a  person  instead  of  a  dumb  animal,  and  in  prophetic  vision 
they  see  Him  who  is  to  redeem  and  to  deliver  the  race  led 
“  as  a  lamb  to  the  slaughter,”  that  “  the  chastisement  of 
our  peace  was  upon  Him,”  and  that  “  by  His  stripes  we 
are  healed.”  They  pictured  Him  as  “  despised  and  re¬ 
jected  of  men,  a  man  of  sorrows  and  acquainted  with 
grief,”  and  declared  that  “  The  Lord  hath  laid  on  Him  the 
iniquity  of  us  all.”  (Isa.  53:3-6.)  They  told  where  this 
deliverer  would  be  born  (Micah  5:2),  and  when  He 
should  die,  assuring  us  that  it  would  be  “  not  for  Himself.” 
(Dan.  9:26.)  They  mention  various  peculiarities  concern¬ 
ing  Him — that  He  would  be  “  righteous,”  and  free  from 
“  deceit,”  “  violence,”  or  any  just  cause  of  death  (Isa. 
53:8,  9,  11 )  ;  that  He  would  be  betrayed  for  thirty  pieces 
of  silver  (Zech.  11:12);  that  He  would  be  numbered 
among 'transgressors  in  His  death  (Isa.  53:12);  that  not 
a  bone  of  Him  should  be  broken  (Psa.  34:20;  John 
19:36)  ;  and  that  though  He  should  die  and  be  buried,  His 
flesh  would  not  corrupt,  neither  would  He  remain  in  the 
grave.— Psa.  16:10;  Acts  2:31. 


58  The  Plan  of  the  Ages 

The  New  Testament  writers  clearly  and  forcibly,  yet 
simply,  record  the  fulfilment  of  all  these  predictions  in 
Jesus  of  Nazareth,  and  by  logical  reasonings  show  that 
such  a  ransom  price  as  He  gave  was  needful,  as  already 
predicted  in  the  Law  and  the  Prophets,  before  the  sins  of 
the  world  could  be  blotted  out.  (Isa.  1:18.)  They  trace 
the  entire  plan  in  a  most  logical  and  forcible  manner,  ap¬ 
pealing  neither  to  the  prejudices  nor  to  the  passions  of 
their  hearers,  but  to  their  enlightened  reason  alone,  fur¬ 
nishing  some  of  the  most  remarkably  close  and  cogent 
reasoning  to  be  found  anywhere  on  any  subject.  See 
Rom.  5:17-19,  and  onward  to  the  12th  chapter. 

Moses,  in  the  Law,  pointed  not  alone  to  a  sacrifice,  but 
also  to  a  blotting  out  of  sins  and  a  blessing  of  the  people 
under  this  great  deliverer,  whose  power  and  authority  he 
declares  shall  vastly  exceed  his  own,  though  it  should  be 
“like  unto”  it.  (Deut.  18:15,  19.)  The  promised  deliv¬ 
erer  is  to  bless  not  only  Israel,  but  through  Israel  “  all  the 
families  of  the  earth.”  (Gen.  12:3;  18:18;  22:18;  26:4.) 
And  notwithstanding  the  prejudices  of  the  Jewish  people 
to  the  contrary,  the  prophets  continue  the  same  strain,  de¬ 
claring  that  Messiah  shall  be  also  “  for  a  light  to  lighten 
the  Gentiles”  (Isa.  49:6;  Luke  2:32);  that  the  Gentiles 
should  come  to  Him  “  from  the  ends  of  the  earth  ”  (Jer. 
16:19);  that  His  name  “shall  be  great  among  the  Gen¬ 
tiles”  (Mai.  1 : 1 1 )  ;  and  that  “the  glory  of  the  Lord  shall 
be  revealed  and  all  flesh  shall  see  it  together.” — Isa.  40 :5. 
See  also  Isa.  42:1-7. 

The  New  Testament  writers  claim  a  divine  anointing 
which  enabled  them  to  realize  the  fulfilment  of  the  prophe¬ 
cies  concerning  the  sacrifice  of  Christ.  They,  though 
prejudiced  as  Jews  to  think  of  every  blessing  as  limited  to 
their  own  people  (Acts  11  :i-i8),  were  enabled  to  see  that 
while  their  nation  would  be  blessed,  all  the  families  of  the 
earth  should  be  blessed  also,  with  and  through  them.  They 
saw  also  that,  before  the  blessing  of  either  Israel  or  the 


A  Divine  Revelation 


59 


world,  a  selection  would  be  made  of  a  “  little  flock  ”  from 
both  Jews  and  Gentiles,  who,  being  tried,  would  be  found 
worthy  to  be  made  joint-heirs  of  the  glory  and  honor  of 
the  Great  Deliverer,  and  sharers  with  Him  of  the  honor 
of  blessing  Israel  and  all  the  nations. — Rom.  8:17. 

These  writers  point  out  the  harmony  of  this  view  with 
what  is  written  in  the  Law  and  the  Prophets ;  and  the 
grandeur  and  breadth  of  the  plan  they  present  more  than 
meets  the  most  exalted  conception  of  what  it  purports  to 
be — “  Good  tidings  of  great  joy,  which  shall  be  unto  all 
people.” 

The  thought  of  Messiah  as  a  ruler  of  not  only  Israel, 
but  also  of  the  world,  suggested  in  the  books  of  Moses,  is 
the  theme  of  all  the  prophets.  The  thought  of  the  king¬ 
dom  was  uppermost  also  in  the  teaching  of  the  apostles; 
and  Jesus  taught  that  we  should  pray,  “Thy  Kingdom 
come,”  and  promised  those  a  share  in  it  who  would  first 
suffer  for  the  truth,  and  thus  prove  themselves  worthy. 

This  hope  of  the  coming  glorious  kingdom  gave  all  the 
faithful  ones  courage  to  endure  persecution  and  to  suffer 
reproach,  deprivation  and  loss,  even  unto  death.  And  in 
the  grand  allegorical  prophecy  which  closes  the  New  Tes¬ 
tament,  the  worthy  “Lamb  that  was  slain”  (Rev.  5:12), 
the  worthy  “  overcomers  ”  whom  He  will  make  kings  and 
priests  in  His  kingdom,  and  the  trials  and  obstacles  which 
they  must  overcome  to  be  worthy  to  share  that  kingdom, 
are  all  faithfully  portrayed.  Then  are  introduced  sym¬ 
bolic  representations  of  the  blessings  to  accrue  to  the 
world  under  that  Millennial  reign,  when  Satan  shall  be 
bound  and  Adamic  death  and  sorrow  wiped  out,  and  when 
all  the  nations  of  earth  shall  walk  in  the  light  of  the 
heavenly  kingdom — the  new  Jerusalem. 

The  Bible,  from  first  to  last,  holds  out  a  doctrine  found 
nowhere  else,  and  in  opposition  to  the  theories  of  all  the 
heathen  religions — that  a  future  life  for  the  dead  will 
come  through  a  resurrection  of  the  dead.  All  the  in- 


6o 


The  Flan  of  the  Ages 


spired  writers  expressed  their  confidence  in  a  redeemer, 
and  one  declares  that  “  in  the  morning/'  when  God  shall 
call  them  from  the  tomb,  and  they  shall  come  forth,  the 
wicked  shall  no  longer  hold  the  rulership  of  earth;  for 
“  The  upright  shall  have  dominion  over  them,  in  the  morn¬ 
ing/'  (Psa.  49:14.)  The  resurrection  of  the  dead  is  taught 
by  the  prophets;  and  the  writers  of  the  New  Testament 
base  all  their  hopes  of  future  life  and  blessing  upon  it. 
Paul  expresses  it  thus :  “  If  there  be  no  resurrection  of 
the  dead,  then  is  Christ  not  risen;  and  if  Christ  be  not 
risen,  then  is  our  preaching  vain  and  your  faith  is  also 
vain;  .  .  .  then  they  which  are  fallen  asleep  in  Christ  are 
perished.  But  now  is  Christ  risen  from  the  dead,  and  be¬ 
come  the  first-fruits  of  them  that  slept;  .  .  .  for  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
— 1  Cor.  15:13-22. 

Like  a  watch,  whose  many  wheels  might  at  first  seem 
superfluous,  but  whose  slowest  moving  wheels  are  essen¬ 
tial,  so  the  Bible,  composed  of  many  parts,  and  prepared 
by  many  pens,  is  one  complete  and  harmonious  whole. 
Not  a  single  part  is  superfluous,  and  though  some  parts 
take  a  more  active  and  prominent  place  than  others,  all 
are  useful  and  necessary.  It  is  becoming  popular  among 
the  so-called  “  advanced  thinkers "  and  “  great  theolo¬ 
gians  "  of  the  present  day  to  treat  lightly,  or  to  ignore  if 
they  do  not  deny,  many  of  the  “  miracles "  of  the  Old 
Testament,  calling  them  “  old  wives’  fables."  Of  these 
are  the  accounts  of  Jonah  and  the  great  fish,  Noah  and  the 
ark,  Eve  and  the  serpent,  the  standing  still  of  the  sun  at 
the  command  of  Joshua,  and  Balaam’s  speaking  ass. 
Seemingly  these  wise  men  overlook  the  fact  that  the  Bible 
is  so  interwoven  and  united  in  its  various  parts  that  to 
tear  from  it  these  miracles,  or  to  discredit  them,  is  to  de¬ 
stroy  or  discredit  the  whole.  For  if  the  original  accounts 
are  false,  those  who  repeated  them  were  either  falsifiers 
or  dupes,  and  in  either  case  it  would  be  impossible  for  us 


A  Divine  Revelation 


61 


to  accept  their  testimony  as  divinely  inspired.  To  elimi¬ 
nate  from  the  Bible  the  miracles  mentioned  would  invali¬ 
date  the  testimony  of  its  principal  writers,  besides  that  of 
our  Lord  Jesus.  The  story  of  the  fall  is  attested  by  Paul 
(Rom.  5:17);  also  Eve’s  beguilement  by  the  serpent 
(2  Cor.  11:3;  1  Tim.  2:14).  See  also  our  Lord’s  refer¬ 
ence  to  the  latter  in  Rev.  12  :g  and  20 :2.  The  standing 
of  the  sun  at  the  overthrow  of  the  Amorites,  as  an  evi¬ 
dence  of  the  Lord’s  power,  was  evidently  typical  of  the 
power  to  be  displayed  in  the  future,  in  “  the  day  of  the 
Lord,”  at  the  hand  of  Him  whom  Joshua  typified.  This  is 
attested  by  three  prophets.  (Isa.  28:21;  Habak.  2:1-3, 
13,  14  and  3:2-11;  Zech.  14:1,  6,  7.)  The  account  of  the 
speaking  ass  is  confirmed  by  Jude  (verse  11),  and  by 
Peter  (2  Pet.  2:16).  And  the  great  teacher,  Jesus,  con¬ 
firms  the  narratives  of  Jonah  and  the  great  fish  and  of 
Noah  and  the  flood.  (Matt.  12:40;  24:38,  39;  Luke  17:26. 
See  also  1  Pet.  3:20.)  Really  these  are  no  greater  mira¬ 
cles  than  those  performed  by  Jesus  and  the  apostles,  such 
as  the  turning  of  water  into  wine,  the  healing  of  diseases, 
etc. ;  and  as  a  miracle,  the  awakening  of  the  dead  is  most 
wonderful  of  all. 

These  miracles,  not  common  to  our  experience,  find  par¬ 
allels  about  us  every  day,  which,  being  more  common,  are 
passed  by  unnoticed.  The  reproduction  of  living  organ¬ 
isms,  either  animal  or  vegetable,  is  beyond  our  compre¬ 
hension,  as  well  as  beyond  our  power — hence  miraculous. 
We  can  see  the  exercise  of  life  principle,  but  can  neither 
understand  nor  produce  it.  We  plant  two  seeds  side  by 
side;  the  conditions,  air,  water  and  soil,  are  alike;  they 
grow,  we  cannot  tell  how,  nor  can  the  wisest  philosopher 
explain  this  miracle.  These  seeds  develop  organisms  of 
opposite  tendencies;  one  creeps,  the  other  stands  erect; 
form,  flower,  coloring,  everything  differs,  though  the  con¬ 
ditions  wrere  the  same.  Such  miracles  grow  common  to 
us,  and  we  cease  to  remember  them  as  such  as  we  leave 


62 


The  Plan  of  the  Ages , 

the  wonderment  of  childhood;  yet  they  manifest  a  power 
as  much  beyond  our  own,  and  beyond  our  limited  intelli¬ 
gence,  as  the  few  miracles  recorded  in  the  Bible  for  spe¬ 
cial  purposes,  and  as  intended  illustrations  of  omnipotence, 
and  of  the  ability  of  the  great  Creator  to  overcome  every 
obstacle  and  to  accomplish  all  His  will,  even  to  our  prom¬ 
ised  resurrection  from  the  dead,  the  extermination  of  evil, 
and  the  ultimate  reign  of  everlasting  righteousness. 

Here  we  rest  the  case.  Every  step  has  been  tested  by 
reason.  We  have  found  that  there  is  a  God,  a  supreme, 
intelligent  Creator,  in  whom  wisdom,  justice,  love  and 
power  exist  in  perfect  harmony.  We  have  found  it  rea¬ 
sonable  to  expect  a  revelation  of  His  plans  to  His  crea¬ 
tures  capable  of  appreciating  and  having  an  interest  in 
them.  We  have  found  the  Bible,  claiming  to  be  that 
revelation,  worthy  of  consideration.  We  have  examined 
its  writers,  and  their  possible  objects,  in  the  light  of  what 
they  taught ;  we  have  been  astonished ;  and  our  reason  has 
told  us  that  such  wisdom,  combined  with  such  purity  of 
motive,  was  not  the  cunning  device  of  crafty  men  for 
selfish  ends.  Reason  has  urged  that  it  is  far  more  prob¬ 
able  that  such  righteous  and  benevolent  sentiments  and 
laws  must  be  of  God  and  not  of  men,  and  has  insisted 
that  they  could  not  be  the  work  of  knavish  priests.  We 
have  seen  the  harmony  of  testimony  concerning  Jesus,  His 
ransom-sacrifice,  and  the  resurrection  and  blessing  of  all 
as  the  outcome,  in  His  glorious  kingdom  to  come;  and 
reason  has  told  us  that  a  scheme  so  grand  and  comprehen¬ 
sive,  beyond  all  we  could  otherwise  have  reason  to  expect, 
yet  built  upon  such  reasonable  deductions,  must  be  the 
plan  of  God  for  which  we  seek.  It  cannot  be  the  mere 
device  of  men,  for  even  when  revealed,  it  is  almost  too 
grand  to  be  believed  by  men. 

When  Columbus  discovered  the  Orinoco  river,  some  one 
said  he  had  found  an  island.  He  replied:  “  No  such  river 
as  that  flows  from  an  island.  That  mighty  torrent  must 


A  Divine  Revelation 


63 


drain  the  waters  of  a  continent.’’  So  the  depth  and  power 
and  wisdom  and  scope  of  the  Bible’s  testimony  convince 
us  that  not  man,  but  the  Almighty  God,  is  the  author  of  its 
plans  and  revelations.  We  have  taken  but  a  hasty  glance 
at  the  surface  claims  of  the  Scriptures  to  be  of  divine 
origin,  and  have  found  them  reasonable.  Succeeding  chap¬ 
ters  will  unfold  the  various  parts  of  the  plan  of  God,  and 
will,  we  trust,  give  ample  evidence  to  every  candid  mind 
that  the  Bible  is  a  divinely  inspired  revelation,  and  that 
the  length  and  breadth  and  height  and  depth  of  the  plan 
it  unfolds  gloriously  reflect  the  divine  character,  hitherto 
but  dimly  comprehended,  but  now  more  clearly  seen  in  the 
light  of  the  dawning  Millennial  Day. 


64 


The  Plan  of  the  Ages 


AFTERWARD. 

“God’s  ways  are  equal :  storm  or  calm, 

Seasons  of  peril  and  of  rest, 

The  hurting  dart,  the  healing  balm, 

Are  all  apportioned  as  is  best. 

In  judgments  oft  misunderstood, 

In  ways  mysterious  and  obscure, 

He  brings  from  evil  lasting  good, 

And  makes  the  final  gladness  sure. 

While  Justice  takes  its  course  with  strength, 
Love  bids  our  faith  and  hope  increase : 

He’ll  give  the  chastened  world  at  length 
His  afterward  of  peace. 

frWhen  the  dread  forces  of  the  gale 
His  sterner  purposes  perform, 

And  human  skill  can  naught  avail 
Against  the  fury  of  the  storm, 

Let  loving  hearts  trust  in  Him  still, 

Through  all  the  dark  and  devious  way;- 
For  who  would  thwart  His  blessed  will, 
Which  leads  through  night  to  joyous  day? 
Be  still  beneath  His  tender  care ; 

For  He  will  make  the  tempest  cease, 

And  bring  from  out  the  anguish  here 
An  afterward  of  peace. 

“Look  up,  O  Earth;  no  storm  can  last 
Beyond  the  limits  God  hath  set. 

When  its  appointed  work  is  past, 

In  joy  thou  shalt  thy  grief  forget. 

Where  sorrow’s  plowshare  hath  swept  through, 
Thy  fairest  flowers  of  life  shall  spring, 

For  God  shall  grant  thee  life  anew, 

And  all  thy  wastes  shall  laugh  and  sing. 
Hope  thou  in  Him;  His  plan  for  thee 
Shall  end  in  triumph  and  release. 

Fear  not,  for  thou  shalt  surely  see 
His  afterward  of  peace.” 


CHAPTER  IV. 


THE  EPOCHS  AND  DISPENSATIONS  MARKED  IN 
THE  DEVELOPMENT  OF  THE  DIVINE  PLAN. 


God’s  Plan  Definite  and  Systematic. — Three  Great  Epochs  of  the 
World’s  History. — Their  Distinctive  Features. — “The  Earth 
Abideth  Forever.” — The  World  to  Come,  the  New  Heavens  and 
Earth. — Subdivisions  of  These  Great  Epochs. — The  Important 
Features  of  God’s  Plan  thus  Brought  to  View. — Order  Recog¬ 
nized  Discloses  Harmony. — Rightly  Dividing  the  Word  of 
Truth. 


S  some  ignorantly  misjudge  the  skill  and  wisdom  of 


i  1.  a  great  architect  and  builder  by  his  unfinished  work, 
so  also  many  in  their  ignorance  now  misjudge  God  by 
His  unfinished  work ;  but  by  and  by,  when  the  rough  scaf¬ 
folding  of  evil,  which  has  been  permitted  for  man’s  dis¬ 
cipline,  and  which  shall  finally  be  overruled  for  his  good, 
has  been  removed,  and  the  rubbish  cleared  away,  God’s 
finished  work  will  universally  declare  His  infinite  wisdom 
and  power;  and  His  plans  will  be  seen  to  be  in  harmony 
with  His  glorious  character. 

Since  God  tells  us  that  He  has  a  definitely  fixed  pur¬ 
pose,  and  that  all  His  purposes  shall  be  accomplished,  it 
behooves  us,  as  His  children,  to  inquire  diligently  what 
those  plans  are,  that  we  may  be  found  in  harmony  with 
them.  Notice  how  emphatically  Jehovah  affirms  the  fixed¬ 
ness  of  His  purpose:  “Jehovah  of  hosts  hath  sworn,  say¬ 
ing,  Surely  as  I  have  thought,  so  shall  it  come  to  pass ; 
and  as  I  have  purposed,  so  shall  it  be.”  “  The  Lord  of 
hosts  hath  purposed,  and  who  shall  disannul  it?”  “I  am 
God,  and  there  is  none  else ;  I  am  God,  and  there  is  none 
like  Me.  .  .  My  counsel  shall  stand,  and  I  will  do  all  My 
pleasure.  .  .  Yea,  I  have  spoken  it,  I  will  also  bring  it  to 


66 


The  Plan  of  the  Ages, 


pass;  I  have  purposed  it,  I  will  also  do  it.”  (Isa.  14:24-27; 
46:9-11.)  Therefore,  however  hap-hazard  or  mysterious 
God’s  dealings  with  men  may  appear,  those  who  believe 
this  testimony  of  His  Word  must  acknowledge  that  His 
original  and  unalterable  plan  has  been,  and  still  is, 
progressing  systematically  to  completion. 

While  the  mass  of  mankind,  groping  in  the  darkness  of 
ignorance,  must  await  the  actual  developments  of  God’s 
plan,  before  they  can  realize  the  glorious  character  of 
the  Divine  Architect,  it  is  the  privilege  of  the  child  of 
God  to  see  by  faith  and  the  light  of  his  lamp  the  fore¬ 
told  glories  of  the  future,  and  thereby  to  appreciate  the 
otherwise  mysterious  dealings  of  the  past  and  the  present. 
Therefore,  as  interested  sons  of  God,  and  heirs  of  a  prom¬ 
ised  inheritance,  we  apply  to  our  Father’s  Word,  that  we 
may  understand  His  purposes  from  the  plans  and  specifi¬ 
cations  therein  given.  There  we  learn  that  the  plan 
of  God,  with  reference  to  man,  spans  three  great  periods 
of  time,  beginning  with  man’s  creation  and  reaching  into 
the  illimitable  future.  Peter  and  Paul  designate  these 
periods  “  three  worlds,”  which  we  represent  in  the  follow¬ 
ing  diagram. 

GREAT  EPOCHS  CALLED  “WORLDS.” 


These  three  great  epochs  represent  three  distinct  mani¬ 
festations  of  divine  providence.  The  first,  from  creation 
to  the  flood,  was  under  the  ministration  of  angels,  and  is 
called  by  Peter  “  the  world  that  was.” — 2  Pet.  3 :6. 


Epochs  and  Dispensations  67 

The  second  great  epoch,  from  the  flood  to  the  establish¬ 
ment  of  the  kingdom  of  God,  is  under  the  limited  con¬ 
trol  of  Satan,  “  the  prince  of  this  world,”  and  is  there¬ 
fore  called  “this  present  evil  world.” — Gal.  1 14;  2  Pet. 

3  7- 

The  third  is  to  be  a  “world  without  end”  (Isa.  45:17) 
under  divine  administration,  the  kingdom  of  God,  and  is 
called  “  the  world  to  come — wherein  dwelleth  righteous¬ 
ness.” — Heb.  2:5;  2  Pet.  3:13. 

The  first  of  these  periods,  or  “  worlds,”  under  the  min¬ 
istration  of  angels,  was  a  failure;  the  second,  under  the 
rule  of  Satan,  the  usurper,  has  been  indeed  an  “  evil 
world  ” ;  but  the  third  will  be  an  era  of  righteousness  and 
of  blessing  to  all  the  families  of  the  earth. 

The  last  two  of  these  “  worlds  ”  are  most  particularly 
mentioned,  and  the  statements  relative  to  them  are  in 
strong  contrast.  The  present,  or  second  period,  is  called 
“  the  present  evil  world,”  not  because  there  is  nothing 
good  in  it,  but  because  in  it  evil  is  permitted  to  predomi¬ 
nate.  “Now  we  call  the  proud  happy;  yea,  they  that 
work  wickedness  are  set  up ;  yea,  they  that  tempt  God 
are  even  delivered.”  (Mai.  3:15.)  The  third  world  or 
epoch  is  mentioned  as  “  the  world  to  come — wherein 
dwelleth  righteousness ,”  not  because  there  will  be  no  evil 
in  it,  but  because  evil  will  not  predominate.  The  blotting 
out  of  evil  will  be  gradual,  requiring  all  of  the  first  thou¬ 
sand  years.  Evil  will  not  rule  then;  it  will  not  prosper; 
it  will  no  longer  be  the  wicked  that  will  flourish;  but 
“the  righteous  shall  flourish”  (Psa.  72:7),  the  “obedient 
shall  eat  the  good  of  the  land”  (Isa.  1  :i9),  and  “the  evil 
doer  shall  be  cut  off.” — Psa.  37:9. 

Thus  seen,  the  next  dispensation  is  to  be  so  dissimilar 
as  to  be  the  very  reverse  of  the  present  one  in  almost 
every  particular.  Our  Lord’s  words  show  why  there  is 
to  be  a  difference  between  the  present  and  the  future 
dispensations.  It  is  because  He  will  be  the  prince  or  ruler 


68 


The  Plan  of  the  Ages 

of  the  world  to  come,  that  in  it  righteousness  and  truth 
will  prosper;  while,  because  Satan  is  the  prince  (ruler) 
of  the  present  evil  world,  evil  prospers  and  the  wicked 
flourish.  It  is  because,  as  Jesus  said,  the  prince  of  this 
world  “  hath  nothing  in  Me  ” — and  consequently  no  inter¬ 
est  in  His  followers  except  to  oppose,  tempt,  annoy  and 
buffet  them  (John  14:30;  2  Cor.  12:7) — that  in  this 
present  evil  world  or  epoch,  whosoever  will  live  godly 
shall  suffer  persecution,  while  the  wicked  flourish  like  a 
green  bay  tree. — 2  Tim.  3:12;  Psa.  37:35. 

Jesus  said,  “  My  kingdom  is  not  of  this  world,”  and 
until  the  era  or  “  world  to  come  ”  does  come ,  Christ’s 
kingdom  will  not  control  the  earth.  And  for  this  we  are 
taught  to  hope  and  pray,  “  Thy  kingdom  come,  Thy  will 
be  done  on  earth.”  Satan  is  the  “  ruler  of  the  darkness 
of  this  world,”  and  therefore  “  darkness  covers  the  earth 
and  gross  darkness  the  people.”  He  now  rules  and  works 
in  the  hearts  of  the  children  of  disobedience. — Eph.  2:2; 
6:12. 

There  must  be  some  very  important  part  of  the  great 
Architect’s  plan  for  man’s  salvation  not  yet  fully  de¬ 
veloped — else  the  new  prince  and  the  new  dispensation 
would  have  been  long  ago  introduced.  Why  it  was  post¬ 
poned  for  an  appointed  time,  and  also  the  manner  of 
the  change  from  the  present  dominion  of  evil  under  Satan 
to  that  of  righteousness  under  Christ,  are  points  of  inter¬ 
est  which  will  be  more  fully  shown  hereafter.  Suffice  it 
now  to  say,  that  the  kingdoms  of  this  world,  now  subject 
to  Satan,  are  at  the  proper  time  to  become  the  kingdoms 
of  our  Lord  and  of  His  Christ.  (Rev.  11:15.)  The  con¬ 
text  shows  that  the  transfer  will  be  accomplished  by  a 
general  time  of  trouble.  In  reference  to  it  Jesus  said, 
“  No  man  can  enter  into  a  strong  man’s  house  and  spoil 
his  goods,  except  he  will  first  bind  the  strong  man,  and 
then  he  will  spoil  his  house.”  (Mark  3:22-27.)  Thus 
we  are  taught  that  Satan  must  first  be  bound,  restrained 


6q 


Epochs  and  Dispensations 

and  deposed,  before  Christ’s  reign  of  righteousness  and 
peace  can  be  established.  This  binding  of  Satan  is  ac¬ 
cordingly  shown  to  be  the  first  work  of  the  new  dispensa¬ 
tion. — Rev.  20 :2. 

It  should  be  remembered  that  this  earth  is  the  basis  of 
all  these  “  worlds  ”  and  dispensations,  and  that  though 
ages  pass  and  dispensations  change,  still  the  earth  con¬ 
tinues — “’The  earth  abideth  forever.”  (Eccl.  1:4.)  Car¬ 
rying  out  the  same  figure,  Peter  calls  each  of  these  periods 
a  separate  heavens  and  earth.  Here  the  word  heavens 
symbolizes  the  higher  or  spiritual  controlling  powers,  and 
earth  symbolizes  human  government  and  social  arrange¬ 
ments.  Thus  the  first  heavens  and  earth,  or  the  order 
and  arrangement  of  things  then  existing,  having  served 
their  purpose,  ended  at  the  flood.  But  the  physical 
heavens  (sky  and  atmosphere),  and  the  physical  earth, 
did  not  pass  away :  they  remained.  So  likewise  the  present 
world  (heavens  and  earth)  will  pass  away  with  a  great 
noise,  fire  and  melting — confusion,  trouble  and  dissolu¬ 
tion.  The  strong  man  (Satan),  being  bound,  will  struggle 
to  retain  his  power.  The  present  order  or  arrangement 
of  government  and  society,  not  that  of  the  physical  sky 
and  earth,  will  pass  away.  The  present  heavens  (powers 
of  spiritual  control)  must  give  place  to  the  “  new  heavens  ” 
— Christ’s  spiritual  control.  The  present  earth  (human 
society  as  now  organized  under  Satan’s  control)  must 
(symbolically)  melt  and  be  dissolved,  in  the  beginning  of 
the  “  Day  of  the  Lord,”  which  “  shall  burn  as  an  oven.” 
(Mai.  4:1.)  It  will  be  succeeded  by  “a  new  earth,” 
i.  e.y  society  reorganized  in  harmony  with  earth’s  new 
Prince — Christ.  Righteousness,  peace  and  love  will  rule 
among  men  when  present  arrangements  have  given  place 
to  the  new  and  better  kingdom,  the  basis  of  which  will  be 
the  strictest  justice. 

Paul  was  given  a  glimpse  of  the  next  dispensation,  or, 
as  he  calls  it,  “the  world  to  come.”  He  says  he  was 


70 


The  Plan  of  the  Ages. 


“caught  away”  (physically  or  mentally,  or  both,  he  could 
not  tell,  things  were  so  real  to  his  view)  down  the  stream 
of  time  to  the  new  condition  of  things,  the  “  new  heaven,” 
hence  the  “  third  heaven.”  He  thus  saw  things  as  they 
will  be  under  the  spiritual  control  of  Christ,  things  which 
he  might  not  disclose.  (2  Cor.  12:2-4.)  Doubtless  these 
were  the  same  things  which  John  afterward  saw,  and  was 
permitted  to  express  to  the  Church  in  symbols ,  which  may 
only  be  understood  as  they  become  due.  John,  in  the 
revelation  given  to  him  by  our  Lord  on  the  Isle  of  Patmos, 
was  in  vision  carried  down  through  this  Christian  Age 
and  its  changing  scenes  of  church  and  state,  to  the  end 
of  the  present  evil  world,  or  epoch,  and  there  in  prophetic 
visions  he  saw  Satan  bound,  Christ  reigning,  and  the 
new  heaven  and  the  new  earth  established;  for  the  former 
heaven  and  earth  were  passed  away. — Rev.  21  :i. 


AGES  OR  DISPENSATIONS. 

We  now  notice  the  ages  into  which  these  great  epochs 
are  subdivided,  as  illustrated  in  the  diagram  below. 


The  first  of  these  great  epochs  (“worlds”)  was  not 
subdivided:  God’s  method  of  dealing  with  men  did  not 
vary  during  all  that  time — from  Adam’s  fall  to  the  flood. 
God  had  given  man  His  law,  written  in  his  very  nature; 
but  after  he  had  sinned  He  left  him  measurably  to  his 
own  course,  which  was  downward,  “  evil,  and  that  con¬ 
tinually,”  that  thus  man  might  realize  his  folly,  and  that 
the  wisdom  of  God  in  commanding  absolute  obedience 
might  be  made  manifest.  That  dispensation  ended  with  a 


Epochs  and  Dispensations  71 

flood,  which  took  away  all  but  faithful  Noah  and  his 
family.  Thus  the  first  dispensation  not  only  manifested 
the  disastrous  effects  of  sin,  but  showed  that  the  ten¬ 
dency  of  sin  is  downward  to  greater  degradation  and 
misery,  and  proves  the  necessity  of  Jehovah’s  interposi¬ 
tion,  if  the  recovery  of  “  that  which  was  lost  ” — man’s  first 
estate — is  ever  to  be  accomplished. 

The  second  epoch,  or  “  world  that  now  is,”  includes 
three  ages,  each  a  step  in  the  plan  of  God  for  the  over¬ 
throw  of  evil.  Each  step  is  higher  than  that  preceding  it, 
and  carries  the  plan  forward  and  nearer  to  completion. 

The  third  great  epoch — “  the  world  to  come  ” — future 
from  the  second  advent  of  Christ,  comprises  the  Millennial 
Age,  or  “  times  of  restitution  ” ;  and  following  it  are  other 
“  ages  to  come,”  the  particulars  of  which  are  not  revealed. 
Present  revelations  treat  of  man’s  recovery  from  sin,  and 
not  of  the  eternity  of  glory  to  follow. 

The  first  age  in  the  “  world  that  now  is  ”  we  call  the 
Patriarchal  Age,  or  dispensation,  because  during  that 
period  God’s  dealings  and  favors  were  with  a  few  indi¬ 
viduals  only,  the  remainder  of  mankind  being  almost  ig¬ 
nored.  Such  favored  ones  were  the  patriarchs  Noah, 
Abraham,  Isaac  and  Jacob.  Each  of  these  in  turn  seems 
to  have  been  God’s  favored  one.  At  the  death  of  Jacob, 
that  age  or  order  of  dealing  ended.  At  Jacob’s  death,  his 
descendants  were  first  called  “  the  twelve  tribes  of  Israel,” 
and  were  together  recognized  of  God  as  His  “  peculiar 
people  ” ;  and  through  typical  sacrifices  they  were  typically 
“  a  holy  nation,”  separated  from  other  nations  for  a  par¬ 
ticular  purpose,  and  therefore  to  enjoy  certain  special 
favors.  The  time  allotted  to  this  feature  of  the  divine  plan, 
beginning  here  and  ending  at  the  death  of  Christ,  we  des¬ 
ignate  the  Jewish  Age,  or  the  Law  dispensation.  During 
that  age  God  specially  blessed  that  nation.  He  gave  them 
His  law;  He  made  a  special  covenant  with  them;  He  gave 
them  the  Tabernacle,  whose  shekinah  glory  in  the  Most 


72 


The  Plan  of  the  Ages 

Holy  represented  Jehovah’s  presence  with  them  as  their 
Leader  and  King.  To  them  He  sent  the  prophets,  and 
finally  His  Son.  Jesus  performed  His  miracles  and  taught 
in  their  midst,  and  would  neither  go  to  others  Himself, 
nor  permit  His  disciples  to  go  to  the  surrounding  nations. 
He  sent  them  out,  saying,  “  Go  not  into  the  way  of  the 
Gentiles,  and  into  any  city  of  the  Samaritans  enter  ye 
not ;  but  go  rather  to  the  lost  sheep  of  the  house  of  Israel.” 
(Matt.  10:5,  6.)  And  again  He  said,  “I  am  not  sent  but 
unto  the  lost  sheep  of  the  house  of  Israel.”  (Matt.  15: 
24.)  That  this  national  favor  ended  with  their  rejection 
and  crucifixion  of  Jesus  is  shown  by  Jesus’  words,  when, 
five  days  before  His  crucifixion,  He  ^declared,  “Your 
house  is  left  unto  you  desolate.” — Matt.  23  138. 

There,  at  Jesus’  death,  a  new  age  began— the  Chris¬ 
tian  Age  or  Gospel  Dispensation,  wherein  should  be 
heralded  good  tidings  of  justification,  not  to  the  Jew  only, 
but  to  all  nations;  for  Jesus  Christ,  by  the  grace  of 
God,  tasted  death  for  every  man.  During  this  Gospel 
age  also  there  is  a  class  called  to  special  favor,  to  whom 
special  promises  are  made;  namely,  those  who  by  faith 
accept  Christ  Jesus  as  their  Redeemer  and  Lord,  following 
in  His  footsteps.  The  gospel  proclamation  has  gone  hither 
and  thither  through  the  earth  for  nearly  nineteen  hundred 
years,  so  that  it  can  now  be  said  that  it  has  been  preached 
more  or  less  in  every  nation.  It  has  not  converted  nations 
— it  was  not  designed  to  do  so  in  this  age;  but  it  has 
selected  here  and  there  some,  in  all  a  “  little  flock,”  as 
Jesus  had  foretold  (Luke  12:32),  to  whom  it  is  the 
Father’s  good  pleasure  to  give  the  Kingdom  in  an  age  to 
follow  this. 

With  this  age  the  “present  evil  world”  ends;  and 
mark  well  that  while  God  has  been  thus  permitting  the 
predominance  and  reign  of  evil,  to  the  seeming  detriment 
of  His  cause,  nevertheless  His  deep  designs  have  been 
steadily  progressing  according  to  a  fixed  and  definite 


Epochs  and  Dispensations  73 

plan,  and  in  the  exact  order  of  the  seasons  which  He  has 
appointed.  In  the  end  of  this  age,  and  the  dawn  of  its 
successor,  the  Millennial  age,  Satan  is  to  be  bound  and  his 
power  overthrown,  preparatory  to  the  establishment  of 
Christ’s  kingdom  and  the  beginning  of  “  the  world  to 
come,  wherein  dwelleth  righteousness.” 

Millennium,  signifying  a  thousand  years,  is  by  common 
consent  used  as  the  name  for  the  period  mentioned  in  Rev. 
20  '.4- — the  thousand  years  of  Christ’s  reign,  the  first  age 
in  the  “  world  to  come.”  During  the  Millennial  age, 
there  will  be  a  restitution  of  all  things  lost  by  the  fall  of 
Adam  (Acts  3:19-21),  and  before  its  close  all  tears  shall 
have  been  wiped  away.  Beyond  its  boundary,  in  the  ages 
of  blessedness  to  follow,  there  shall  be  no  more  death, 
neither  sorrow  nor  crying ;  neither  shall  there  be  any  more 
pain.  The  former  things  will  have  passed  away.  (Rev. 
21 14.)  God’s  revelations  particularize  no  further,  and 
there  we  stop. 

We  have  here  only  glanced  at  the  mere  outline  of  this 
plan  of  the  ages.  The  more  we  examine  it,  the  more  we 
will  find  in  it  perfect  harmony,  beauty  and  order.  Each 
age  has  its  part  to  accomplish,  necessary  to  the  complete 
development  of  God’s  plan  as  a  whole.  The  plan  is  a 
progressive  one,  gradually  unfolding  from  age  to  age, 
upward  and  onward  to  the  grand  consummation  of  the 
original  design  of  the  Divine  Architect,  “  who  worketh  all 
things  after  the  counsel  of  His  own  will.”  (Eph.  1:11.) 
Not  one  of  these  great  periods  is  an  hour  too  long  or  too 
short  for  the  accomplishment  of  its  object.  God  is  a 
wise  economist  of  both  time  and  means,  though  His  re¬ 
sources  are  infinite ;  and  no  power,  however  malicious, 
for  a  moment  retards  or  thwarts  His  purposes.  All 
things,  evil  as  well  as  good,  under  divine  supervision 
and  overruling,  are  working  together  for  the  accomplish¬ 
ment  of  His  will. 


74 


The  Plan  of  the  Ages 


To  an  uninstructed  and  undisciplined  mind,  which  can 
see  only  a  little  of  the  intricate  machinery  of  God’s  plan, 
it  appears  like  anarchy,  confusion  and  failure,  just  as  the 
whole,  or  even  a  part,  of  an  intricate  machine  would 
appear  to  a  child.  To  its  immature  and  untutored  mind 
it  is  incomprehensible,  and  the  opposite  motions  of  its 
wheels  and  belts  are  but  confusion.  But  maturity  and 
investigation  will  show  that  the  seeming  confusion  is 
beautiful  harmony,  working  good  results.  The  machine, 
however,  was  as  truly  a  success  before  the  child  under¬ 
stood  its  operation  as  after.  So,  while  God’s  plan  is, 
and  has  been  for  ages,  in  successful  operation,  man  has 
been  receiving  the  necessary  discipline,  not  only  to  enable 
him  to  understand  its  intricate  workings,  but  also  to  ex¬ 
perience  its  blessed  results. 


As  we  pursue  our  study  of  the  divine  plan,  it  is  essential 
that  we  keep  in  memory  these  ages  and  their  respective 
peculiarities  and  objects;  for  in  no  one  of  them  can  the 
plan  be  seen,  but  in  all  of  them ,  even  as  a  link  is  not  a 
chain,  but  several  links  united  form  a  chain.  We  obtain 
correct  ideas  of  the  whole  plan  by  noting  the  distinctive 
features  of  each  part,  and  thus  we  are  enabled  to  divide 
rightly  the  Word  of  truth. 

A  statement  of  the  Word  which  belongs  to  one  epoch, 
or  dispensation,  should  not  be  applied  to  another,  as  things 
stated  of  one  age  are  not  always  true  of  another.  For 
instance,  it  would  be  an  untruth  to  say  of  the  present  time 
that  the  knowledge  of  the  Lord  fills  the  whole  earth, 
or  that  there  is  no  need  to  say  to  your  neighbor,  Know 
the  Lord.  (Isa.  11:9;  Jer.  31:34.)  This  is  not  true  in 
this  age,  and  it  cannot  be  true  until  the  Lord,  having  come 
again,  has  established  His  kingdom;  for  throughout  this 
age  there  have  been  many  seducing  deceptions,  and  we 
are  told  that  even  in  the  very  end  of  the  age— -“In  the 
last  days  .  .  .  evil  men  and  seducers  shall  wax  worse  and 
worse,  deceiving  and  being  deceived.”  (2  Tim.  3:1,  13.) 


75 


Epochs  and  Dispensations 

It  will  be  as  the  result  of  Messiah’s  reign  during  the 
Millennial  age  that  knowledge  and  righteousness  shall 
cover  the  earth  as  the  waters  cover  the  sea. 

A  similar  mistake,  and  a  very  common  one,  is  to  sup¬ 
pose  that  God’s  kingdom  is  now  established  and  ruling 
over  the  earth,  and  that  His  will  is  now  done  among 
the  nations.  This  is  manifestly  far  from  the  truth,  for  the 
kingdoms  of  this  world  are  supported  and  enriched 
through  oppression,  injustice  and  deceit,  to  as  great  an 
extent  as  the  increasing  intelligence  of  the  people  will 
permit.  Satan,  the  present  “  prince  of  this  world,”  must 
yet  be  displaced,  and  these  kingdoms,  now  under  his  con¬ 
trol,  must  become  the  kingdoms  of  our  Lord  and  of  His 
Anointed,  when  He  shall  take  unto  Himself  His  great 
power,  and  reign. 

By  the  light  now  due  to  the  household  of  faith,  we 
discern  that  system  and  order  which  mark  the  stately 
steppings  of  our  God  through  the  ages  past,  and  we  are 
forcibly  reminded  of  the  beautiful  lines  of  Cowper,  in¬ 
spired  by  a  living  faith,  which  trusted  where  it  could 
not  trace  the  Almighty  Jehovah: — 


“God  moves  in  a  mysterious  way, 

His  wonders  to  perform ; 

He  plants  His  footsteps  in  the  sea, 

And  rides  upon  the  storm. 

“Deep  in  unfathomable  mines 
Of  never-failing  skill, 

He  treasures  up  His  bright  designs, 
And  works  His  sovereign  will. 

“Ye  fearful  saints,  fresh  courage  take; 
The  clouds  ye  so  much  dread 
Are  big  with  mercy,  and  shall  break 
In  blessings  on  your  head. 


76 


The  Plan  of  the  Ages 

“Judge  not  the  Lord  by  feeble  sense, 

But  trust  Him  for  His  grace. 

Behind  a  frowning  providence 
He  hides  a  smiling  face. 

“His  purposes  will  ripen  fast, 

Unfolding  every  hour. 

The  bud  may  have  a  bitter  taste. 

But  sweet  will  be  the  flower. 

“Blind  unbelief  is  sure  to  err, 

And  scan  His  work  in  vain. 

God  is  His  own  interpreter, 

And  He  will  make  it  plain.” 

- * - 

“I  know  not  the  way  that's  before  me, 

The  joys  or  the  griefs  it  may  bring; 

What  clouds  are  o’er  hanging  the  future, 
What  dowers  by  the  wayside  may  spring. 

But  there’s  One  who  will  journey  beside  me,. 
Nor  in  weal  nor  in  woe  will  forsake; 

And  this  is  my  solace  and  comfort, 

‘He  knoweth  the  way  that  I  take.’  ” 


CHAPTER  V. 


“THE  MYSTERY  HID  FROM  AGES  AND  FROM  GEN¬ 
ERATIONS,  BUT  NOW  MADE  MANIFEST 
TO  HIS  SAINTS.”— COL.  1:26. 

The  Glimmering  Light  of  the  First  Promise. — The  Promise  to 
Abraham. — Hope  Deferred. — The  Mystery  Begins  to  Unravel 
at  Pentecost. — What  the  Mystery  Is. — Why  So  Long  Kept  a 
Mystery. — Still  a  Mystery  to  the  World. — In  Due  Time  to 
be  Made  Manifest  to  All. — When  the  Mystery  Will  be 
Finished. 

WHILE  mankind  was  under  the  discipline  of  evil, 
and  unable  to  understand  its  necessity,  God  re¬ 
peatedly  expressed  His  purpose  to  restore  and  bless  them 
through  a  coming  deliverer.  But  who  that  deliverer 
should  be  was  a  mystery  for  four  thousand  years,  and  it 
only  began  to  be  clearly  revealed  after  the  resurrection  of 
Christ,  in  the  beginning  of  the  Christian  or  Gospel  age. 

Looking  back  to  the  time  when  life  and  Edenic  hap¬ 
piness  were  forfeited  by  our  first  parents,  we  see  them 
under  the  just  penalty  of  sin  filled  with  sorrow,  and  with¬ 
out  a  ray  of  hope,  except  that  drawn  from  the  obscure 
statement  that  the  seed  of  the  woman  should  bruise  the 
serpent’s  head.  Though  in  the  light  of  subsequent  devel¬ 
opments  this  is  full  of  significance  to  us,  to  them  it  was 
but  a  faint  and  glimmering  light.  Nearly  two  thousand 
years  rolled  by  with  no  evidence  of  a  fulfilment. 

About  two  thousand  years  after,  God  called  Abraham, 
and  promised  that  his  seed  should  bless  all  the  families 
of  the  earth.  This  looked  as  though  God  still  held  to 
His  previously  expressed  purpose,  and  was  now  about  to 
fulfil  it.  Time  sped  on;  the  promised  land  of  Canaan 

77 


78 


The  Plan  of  the  Ages 


was  not  yet  in  his  possession;  they  had  yet  no  offspring, 
and  Abraham  and  Sarah  were  growing  old.  Abraham 
reasoned  that  he  must  help  God  to  fulfil  His  promise; 
so  Ishmael  was  born.  But  his  assistance  was  not  needed, 
for  in  due  time  Isaac,  the  child  of  hope  and  promise,  was 
born.  Then  it  seemed  that  the  promised  ruler  and  blesser 
of  nations  had  come.  But  no:  years  rolled  by,  and  seem¬ 
ingly  God’s  promise  had  failed;  for  Isaac  died,  and  his 
heir,  Jacob,  also.  But  the  faith  of  a  few  still  held  firmly 
to  the  promise,  and  was  sustained  by  God;  for  “the  cove¬ 
nant  which  He  made  with  Abraham  ”  was  assured  by 
God’s  “  oath  unto  Isaac,  and  confirmed  to  Jacob  .  .  .  and 
to  Israel  for  an  everlasting  covenant.” — i  Chron.  16:16, 
17. 

When  at  the  time  of  Jacob’s  death  his  descendants  were 
first  called  the  Twelve  Tribes  of  Israel,  and  recognized 
of  God  as  a  “chosen  nation”  (Gen.  49:28;  Deut.  26:5), 
the  expectation  that  this  nation  as  a  whole,  as  the  prom¬ 
ised  seed  of  Abraham,  should  possess  Canaan,  and  rule 
and  bless  the  world,  seemed  to  be  on  the  eve  of  realiza¬ 
tion;  for  already,  under  the  favor  of  Egypt,  they  were 
becoming  a  strong  nation.  But  hope  was  almost  blasted 
and  the  promise  almost  forgotten  when  the  Egyptians, 
having  gained  control  of  them,  held  them  as  slaves  for  a 
long  period. 

Truly  God’s  promises  were  shrouded  in  mystery,  and 
His  ways  seemed  past  finding  out.  However,  in  due  time 
came  Moses,  a  great  deliverer,  by  whose  hand  God  led 
them  out  of  bondage,  working  mighty  miracles  on  their 
behalf.  Before  entering  Canaan  this  great  deliverer 
died ;  but  as  the  Lord’s  mouthpiece  he  declared,  “  A 
prophet  shall  the  Lord  your  God  raise  up  unto  you  of  your 
brethren,  like  unto  me.”  (Deut.  18:15;  Acts  3:22.)  This 
gave  a  further  insight  into  God’s  plan,  showing  that  not 
only  would  their  nation,  as  a  whole,  be  associated  in  some 
way  with  the  future  work  of  ruling  and  blessing,  but  that 


The  Hidden  Mystery 


79 


one  to  be  selected  from  among  them  would  lead  to  vic¬ 
tory  and  to  the  fulfilment  of  the  promise.  Then  Joshua, 
whose  name  signifies  deliverer,  or  savior,  became  their 
leader,  and  under  him  they  won  great  victories,  and 
actually  entered  the  land  promised  in  the  covenant.  Surely 
then  it  seemed  that  the  true  leader  had  come,  and  that  the 
promise  was  about  to  have  complete  fulfilment. 

But  Joshua  died,  and  they  made  no  headway  as  a  nation 
until  David,  and  then  Solomon,  were  given  them  as  kings. 
There  they  reached  the  very  zenith  of  their  glory;  but 
soon,  instead  of  seeing  the  promise  accomplished,  they 
were  shorn  of  their  power,  and  became  tributary  to  other 
nations.  Some  held  fast  the  promise  of  God,  however, 
and  still  looked  for  the  great  deliverer  of  whom  Moses, 
Joshua,  David  and  Solomon  were  only  types. 

About  the  time  when  Jesus  was  born,  all  men  were  in 
expectation  of  the  Messiah,  the  coming  king  of  Israel 
and,  through  Israel,  of  the  world.  But  Israel’s  hope  of 
the  glory  and  honor  of  their  coming  king,  inspired  as  it 
was  by  the  types  and  prophecies  of  His  greatness  and 
power,  caused  them  to  overlook  another  set  of  types  and 
prophecies,  which  pointed  to  a  work  of  suffering  and 
death,  as  a  ransom  for  sinners,  necessary  before  the 
blessing  could  come.  This  was  prefigured  in  the  Passover 
before  they  were  delivered  from  Egypt,  in  the  slaying  of 
the  animals  at  the  giving  of  the  law  covenant  (Heb.  9: 
11-20;  10:8-18),  and  in  the  Atonement  sacrifices  per¬ 
formed  year  by  year  continually  by  the  priesthood.  They 
overlooked,  too,  the  statement  of  the  prophets,  “  who  tes¬ 
tified  beforehand  the  sufferings  of  Christ,  and  the  glory 
that  should  follow .”  (1  Peter  1:11.)  Hence,  when  Jesus 

came  as  a  sacrifice,  they  did  not  recognize  Him:  they 
knew  not  the  time  of  their  visitation.  (Luke  19:44.) 
Even  His  immediate  followers  were  sorely  perplexed 
when  Jesus  died;  and  sadly  they  said,  “  We  trusted  it  had 
been  He  which  should  have  redeemed  Israel.”  (Luke  24: 


8o 


The  Plan  of  the  Ages 

21.)  Apparently,  their  confidence  in  Him  had  been  mis¬ 
placed.  They  failed  to  see  that  the  death  of  their  leader 
was  a  surety  for  the  New  Covenant  under  which  the 
blessings  were  to  come,  a  partial  fulfilment  of  the  cove¬ 
nant  of  promise.  However,  when  they  found  that  He 
had  risen  from  the  tomb,  their  withered  hopes  again 
began  to  revive  (i  Peter  1:3),  and  when  He  was  about 
to  leave  them,  they  asked  concerning  their  long-cherished 
and  oft-deferred  hope,  saying,  “  Lord,  wilt  Thou  at  this 
time  restore  again  the  kingdom  to  Israel  ?”  That  their 
hopes  were  in  the  main  correct,  though  they  might  not 
know  the  time  when  they  would  be  fulfilled,  is  evident 
from  our  Lord’s  reply :  “  It  is  not  for  you  to  know  the 
times  and  seasons  which  the  Father  hath  put  in  His  own 
power.” — Acts  1 :6,  7. 

What  turn  has  God’s  plan  now  taken?  must  have  been 
the  query  of  His  disciples  when  Jesus  had  ascended;  for 
we  must  remember  that  our  Lord’s  teachings  concerning 
the  Kingdom  were  principally  in  parables  and  dark  say¬ 
ings.  He  had  said  to  them,  “  I  have  yet  many  things  to 
say  unto  you,  but  ye  cannot  bear  them  now;  howbeit, 
when  he,  the  Spirit  of  truth,  is  come,  he  will  guide  you 
into  all  truth.”  “  He  shall  teach  you  all  things,  and 
bring  all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you.”  (John  16:12,  13;  14:26.)  So  they 
could  not  understand  before  the  Pentecostal  blessing 
came. 

Even  then,  it  was  some  time  before  they  got  a  clear, 
full  understanding  of  the  work  being  done,  and  its  rela¬ 
tion  to  the  original  covenant.  (Acts  11:9;  Gal.  2:2,  12, 
14.)  However,  it  would  seem  that  even  before  they  fully 
and  clearly  understood,  they  were  used  as  the  mouthpieces 
of  God,  and  their  inspired  words  were  probably  clearer 
and  deeper  expressions  of  truth  than  they  themselves 
fully  comprehended.  For  instance,  read  James’  discourse 
in  which  he  says :  “  Simeon  hath  declared  how  God  at 


The  Hidden  Mystery  81 

the  first  did  visit  the  Gentiles  to  take  out  of  them  a  people 
for  His  name  [a  bride].  And  to  this  agree  the  words 
of  the  prophets,  as  it  is  written,  ‘  After  this  [after  this 
people  from  the  Gentiles  has  been  taken  out]  I  will  re¬ 
turn,  and  will  build  again  the  tabernacle  of  David  [the 
earthly  dominion]  which  is  fallen  down,  and  I  will  build 
again  the  ruins  thereof,  and  I  will  set  it  up  A’ — Acts  15: 
14-16. 

James  began  to  read  in  God’s  providence,  in  the  sending 
of  the  Gospel  through  Peter  to  the  first  Gentile  convert 
and  through  Paul  to  Gentiles  in  general,  that  during  this 
age  believing  Jews  and  Gentiles  were  to  be  alike  favored. 
He  then  looked  up  the  prophecies  and  found  it  so  writ¬ 
ten;  and  that  after  the  work  of  this  Gospel  age  is  com¬ 
pleted,  then  the  promises  to  fleshly  Israel  will  be  fulfilled. 
Gradually  the  great  mystery,  so  long  hidden,  began  to  be 
understood  by  a  few-— the  saints,  the  special  “  friends  ” 
of  God. 

Paul  declares  (Col.  1:27)  that  this  mystery  which  hath 
been  hid  from  ages  and  from  generations,  now  made 
manifest  to  Plis  saints,  is 

“CHRIST  IN  YOU,  THE  HOPE  OF  GLORY.” 

This  is  the  great  mystery  of  God  which  has  been  hidden 
from  all  previous  ages,  and  is  still  hidden  from  all  except 
a  special  class— the  saints,  or  consecrated  believers.  But 
what  is  meant  by  “Christ  in  you”  ?  We  have  learned 
that  Jesus  was  anointed  with  the  Holy  Spirit  (Acts  10  :3 8), 
and  thus  we  recognize  Him  to  be  the  Christ — the  anointed 
— for  the  word  Christ  signifies  anointed.  And  the  Apostle 
John  says  that  the  anointing  which  we  (consecrated  be¬ 
lievers)  have  received  abideth  in  us.  (1  John  2:27.) 
Thus  the  saints  of  this  Gospel  age  are  an  anointed  com¬ 
pany-anointed  to  be  kings  and  priests  unto  God  (2  Cor. 


82 


The  Plan  of  the  Ages 

1:21;  1  Peter  2:9);  and  together  with  Jesus,  their  chief 
and  Lord,  they  constitute  Jehovah’s  Anointed — the  Christ. 

In  harmony  with  this  teaching  of  John,  that  we  also 
are  anointed Paul  assures  us  that  this  mystery  which  has 
been  kept  secret  in  ages  past,  but  which  is  now  made 
known  to  the  saints,  is  that  the  Christ  (the  Anointed)  is 
“  not  one  member,  but  many,”  just  as  the  human  body  is 
one,  and  has  many  members ;  but  as  all  the  members  of  the 
body,  being  many,  are  one  body,  so  also  is  the  Anointed 
— the  Christ.  (1  Cor.  12:12-28.)  Jesus  is  anointed  to 
be  the  Head  or  Lord  over  the  Church,  which  is  His  body 
(or  His  bride,  as  expressed  in  another  figure — Eph.  5: 
25-30),  and  unitedly  they  constitute  the  promised  “  Seed” 
— the  Great  Deliverer :  “  If  ye  be  Christ’s  then  are  ye 
Abraham’s  seed ,  and  heirs  according  to  the  promise.” — 
Gal.  3  129. 

The  Apostle  carefully  guards  the  Church  against  any 
presumptive  claims,  saying  of  Jesus  that  “  God  hath  put 
all  things  under  His  feet,  and  gave  Him  to  be  the  head 
over  all  things  to  the  Church,  which  is  His  body,”  “  that 
in  all  things  He  might  have  the  pre-eminence .”  (Eph. 
1:22;  Col.  1:18.)  Yet,  under  the  figure  of  the  human 
body,  he  beautifully  and  forcibly  shows  our  intimate  rela¬ 
tionship.  This  same  oneness  Jesus  also  taught,  saying, 
“  I  am  the  vine,  ye  are  the  branches.” — John  15  15. 

Our  oneness  with  the  Lord  Jesus,  as  members  of  the 
Christ,  the  anointed  company,  is  well  illustrated  by  the 
figure  of  the  pyramid. 

The  top-stone  is  a  perfect  pyramid  of  itself.  Other 
stones  may  be  built  up  under  it,  and,  if  in  harmony  with 
all  the  characteristic  lines  of  the  top-stone,  the  whole 
mass  will  be  a  perfect  pyramid.  How  beautifully  this  il¬ 
lustrates  our  position  as  members  of  “  the  Seed  “  the 
Christ.”  Joined  to  and  perfectly  in  harmony  with  our 
Head,  we,  as  living  stones,  are  perfect;  separated  from 
Him,  we  are  nothing. 


The  Hidden  Mystery 


83 


Jesus,  the  perfect  one,  has  been  highly  exalted,  and 
now  we  present  ourselves  to  Him  that  we  may  be  formed 
and  shaped  according  to  His  example,  and  that  we  may 
be  built  up  as  a  building  of  God.  In  an  ordinary  build¬ 
ing  there  is  no  chief  corner-stone;  but  in  our  building 
there  is  one  chief  corner-stone,  the  “  top-stone,”  as  it  is 
written:  “Behold,  I  lay  in  Zion  a  chief  corner-stone, 
elect,  precious  ” — “  to  whom  coming  as  unto  a  living 
stone  ...  ye  also  as  lively  [living]  stones  are  built  up 
a  spiritual  house,  a  holy  priesthood,  to  offer  up  *  sacrifices 
acceptable  to  God  by  Jesus  Christ.”  (1  Pet.  2:4-6.)  And 
very  soon,  we  trust,  the  union  between  Jesus,  the  “  Head,” 
and  “the  Church,  which  is  His  body,”  will  be  complete. 

And,  dearly  beloved,  many  blows  and  much  polishing 
must  we  endure — much  transforming  must  we  undergo, 
and  much  conforming  to  His  example,  under  the  direction 
of  the  great  Master-builder;  and  in  order  to  have  the 
ability  and  ideality  of  the  builder  displayed  in  us,  we 
will  need  to  see  that  we  have  no  cross-grained  will  of 
our  own  to  oppose  or  thwart  the  accomplishment  of  His 
will  in  us ;  we  must  be  very  childlike  and  humble — 
“clothed  with  humility;  for  God  resisteth  the  proud,  and 
giveth  grace  to  the  humble.”  Let  us  humble  ourselves, 


*  Sinaitic  MS.  omits  spiritual  before  sacrifices. 


84 


The  Plan  of  the  Ages. 


therefore,  under  the  mighty  hand  of  God,  that  He  may 
exalt  us  in  due  time  (i  Pet.  5:5,  6),  as  He  has  exalted 
our  Head  and  Forerunner. — Phil.  2:8,  9. 

This  is  indeed  a  wonderful  message,  and,  as  we  come 
to  the  Word  of  God  to  inquire  concerning  our  great  high 
calling,  we  find  the  prophets  all  eloquent  in  proclaiming 
the  grace  (favor  or  blessing)  that  is  come  unto  us  (1 
Peter  1  :io)  ;  while  types,  and  parables,  and  hitherto  dark 
sayings,  now  become  luminous,  shedding  their  light  on 
the  “  narrow  way”  in  which  the  anointed  (Christ)  com¬ 
pany  is  called  to  run  for  the  prize  now  disclosed  to  view. 
This  was  truly  a  mystery  never  before  thought  of — that 
God  intends  to  raise  up  not  only  a  deliverer,  but  a  de¬ 
liverer  composed  of  many  members.  This  is  the  “  high 
calling  ”  to  which  the  consecrated  believers  of  the  Gospel 
age  are  privileged  to  attain.  Jesus  did  not  attempt  to 
unfold  it  to  the  disciples  while  natural  men,  but  waited 
until  at  Pentecost  they  were  anointed — begotten  to  the 
new  nature.  From  Paul’s  explanation  we  know  that  none 
but  “  new  creatures  ”  can  now  appreciate  or  understand 
this  high  calling.  He  says:  “We  speak  the  wisdom  of 
God  in  a  mystery,  even  the  hidden  wisdom  [plan]  which 
God  ordained  before  the  world  unto  our  glory;  which 
none  of  the  princes  [chief  ones]  of  this  world  knew;  .  .  . 
as  it  is  written,  ‘  Eye  hath  not  seen,  nor  ear  heard,  neither 
have  entered  into  the  heart  of  man,  the  things  which  God 
hath  prepared  for  them  that  love  Him  ’ ;  but  God  hath 
revealed  them  unto  us  by  His  Spirit.” — 1  Cor.  2  :6-i4. 

In  his  letter  to  the  Galatians,  Paul  opens  up  the  entire 
mystery,  and  shows  how  the  Abrahamic  covenant  is  to 
be  fulfilled.  He  shows  that  the  Law  given  to  Israel  did 
not  interfere  with  the  original  covenant  (Gal.  3:15-18), 
and  that  the  seed  of  Abraham  which  is  to  bless  all  nations 
is  Christ.  (Verse  16.)  Then,  carrying  out  the  idea 
already  alluded  to,  that  the  Christ  includes  all  anointed 
of  the  Spirit,  he  says:  “For  as  many  of  you  as  have  been 


The  Hidden  Mystery 


85 


baptized  into  Christ  have  put  on  Christ ;  .  .  .  and  if  ye 
be  Christ’s  then  are  ye  [together  with  Jesus]  Abraham's 
seed,  and  heirs,  according  to  the  promise  ”  made  to  Abra¬ 
ham.  (Verses  27,  29.)  Following  up  the  same  line  of 
reasoning,  he  shows  (Gal.  4)  that  Abraham  was  a  type 
of  Jehovah,  Sarah  a  type  of  the  covenant  or  promise,  and 
Isaac  a  type  of  Christ  (head  and  body)  ;  and  then  adds, 
“  We,  brethren,  as  Isaac  was,  are  the  children  of  promise.” 
(Verse  28.)  Thus  the  plan  of  God  was  hidden  in  types 
until  the  Gospel  age  began  the  development  of  the  Christ. 

There  has  existed  a  necessity  for  keeping  this  mystery 
hidden,  else  it  would  not  have  been  so  kept.  It  was  neces¬ 
sary,  because  to  have  revealed  the  plan  in  full  to  man¬ 
kind  would  have  been  to  frustrate  it.  Had  men  known, 
they  would  not  have  crucified  either  the  Lord  of  glory  or 
the  Church  which  is  His  body.  (1  Cor.  2:8.)  Not  only 
would  the  death  of  Christ,  as  the  price  of  man’s  redemp¬ 
tion,  have  been  interfered  with,  had  not  the  plan  been 
kept  a  mystery  from  the  world,  but  the  trial  of  the  faith 
of  the  Church,  as  sharers  in  the  sufferings  of  Christ, 
would  thereby  have  been  prevented  also;  for  “The  world 
knoweth  us  not  [as  His  joint-heirs]  because  [for  the  same 
reason  that]  it  knew  Him  not.” — 1  John  3:1. 

Not  only  is  the  plan  of  God,  and  the  Christ  which  is  the 
very  embodiment  of  that  plan,  a  great  mystery  to  the 
world,  but  the  peculiar  course  in  which  this  little  flock 
is  called  to  walk  marks  its  members  as  “  peculiar  people.” 
It  was  a  mystery  to  the  world  that  a  person  of  so  much 
ability  as  Jesus  of  Nazareth  should  spend  His  time  and 
talent  as  He  did,  whereas,  if  He  had  turned  His  atten¬ 
tion  to  politics,  law,  merchandise  or  popular  religion,  He 
might  have  become  great  and  respected.  In  the  opinion 
of  men  He  foolishly  wasted  His  life,  and  they  said,  “  He 
hath  a  devil  and  is  mad.”  His  life  and  teachings  were 
mysteries  to  them.  They  could  not  understand  Him. 


86 


The  Plan  of  the  Ages 

The  apostles  and  their  companions  were  likewise  mys¬ 
teries  in  the  world,  in  leaving  their  business  prospects, 
etc.,  to  preach  forgiveness  of  sins  through  the  death  of  the 
despised  and  crucified  Jesus.  Paul  forsook  a  high  station 
and  social  influence  to  labor  with  his  hands,  and  to  preach 
Christ,  and  the  invisible  crown  for  all  believers  who 
should  walk  in  His  footsteps.  This  was  so  mysterious 
that  some  said,  “  Paul,  thou  art  beside  thyself :  much 
learning  doth  make  thee  mad.”  And  all  who  so  follow 
in  the  Master’s  footsteps  are,  like  Paul,  counted  fools  for 
Christ’s  sake. 

But  God’s  plan  will  not  always  be  shrouded  in  mystery : 
the  dawn  of  the  Millennial  Day  brings  the  fuller  light  of 
God  to  men,  and  “  the  knowledge  of  the  Lord  shall  fill 
the  whole  earth.”  The  Sun  of  Righteousness,  which  shall 
arise  with  healing  in  His  wings,  dispelling  the  darkness 
of  ignorance,  is  the  Christ  in  Millennial  glory — not  the 
Head  alone,  but  also  the  members  of  His  body;  for  it  is 
written:  If  we  suffer  with  Him,  we  shall  also  be  glorified 
together.  “  When  Christ,  who  is  our  life,  shall  appear, 
then  shall  we  also  appear  with  Him  in  glory  ” ;  and  “  Then 
shall  the  righteous  shine  forth  as  the  sun  in  the  kingdom 
of  their  Father.” — Rom.  8:17;  2  Tim.  2:11,  12;  Col.  3:4; 
Matt.  13  143. 

Now,  to  all  except  those  begotten  to  a  new  mind,  by 
receiving  “  the  mind  of  Christ,”  the  promises  which  we 
believe,  and  the  hopes  which  we  cherish,  seem  visionary, 
and  too  improbable  to  be  received  or  acted  upon.  In  the 
age  to  come,  when  God  shall  “  pour  out  His  spirit  upon 
all  flesh,”  as  during  the  present  age  He  pours  it  upon  His 
“  servants  and  handmaids,”  then  indeed  all  will  under¬ 
stand  and  appreciate  the  promises  now  being  grasped  by 
the  “little  flock”;  and  they  will  rejoice  in  the  obedience 
and  exaltation  of  the  Church,  saying,  “  Let  us  be  glad, 
and  rejoice,  and  give  honor  to  God,  for  the  marriage  of 
the  Lamb  is  come,  and  His  wife  hath  made  herself 


The  Hidden  Mystery 


87 


ready.”  (Rev.  19:7.)  They  will  rejoice  in  the  glorifica¬ 
tion  of  the  Church,  through  which  blessings  will  then  be 
flowing  to  them ;  and  while  they  will  realize  that  the  “  ex¬ 
ceeding  great  and  precious  promises  ”  inherited  by  the 
Anointed  (head  and  body)  are  not  for  them,  but  are 
fulfilled  upon  us,  they  will  be  blessed  by  the  lesson  illus¬ 
trated  in  the  Church ;  and  while  they  run  for  the  blessings 
then  held  out  to  them,  they  will  profit  by  the  example  of 
the  Church,  and  glorify  God  on  her  behalf.  But  this 
knowledge  will  not  bring  covetousness ;  for  under  the  new 
order  of  things  their  calling  to  perfect  human  nature  will 
fully  satisfy  them,  and  will  seem  more  desirable  to  them 
than  a  change  of  nature. 

Then  the  “mystery”  will  have  ended;  for  the  world 
will  have  come  to  see  that  it  was  the  spirit  of  God  in 
Christ,  and  the  spirit  of  Christ  in  us — God  manifested  in 
the  flesh — which  they  had  hitherto  misunderstood.  Then 
they  will  see  that  we  were  not  mad,  nor  fools;  but  that 
we  chose  the  better  part  when  we  ran  for  the  riches, 
honors  and  crown,  unseen  by  them,  but  eternal. 

In  point  of  time,  the  mystery  of  God  will  be  finished 
during  the  period  of  the  sounding  of  the  seventh  (sym¬ 
bolic)  trumpet.  (Rev.  10:7.)  This  applies  to  the  mystery 
in  both  senses  in  which  it  is  used :  the  mystery  or  secret 
features  of  God’s  plan  will  then  be  made  known  and  will 
be  clearly  seen ;  and  also  the  “  mystery  of  God,”  the 
Church,  the  embodiment  of  that  plan.  Both  will  then  be 
finished.  The  secret,  hidden  plan  will  have  sought  out 
the  full,  complete  number  of  the  members  of  the  body  of 
Christ,  and  hence  it,  the  body  of  Christ,  will  be  finished. 
The  plan  will  cease  to  be  a  mystery,  because  there  will 
be  no  further  object  in  perpetuating  its  secrecy.  The 
greatness  of  the  mystery,  so  long  kept  secret,  and  hidden 
in  promises,  types  and  figures,  and  the  wonderful  grace 
bestowed  on  those  called  to  fellowship  in  this  mystery 
(Eph.  3  :g),  suggest  to  us  that  the  work  to  follow  its  com- 


88 


The  Plan  of  the  Ages 


pletion,  for  which  for  six  thousand  years  Jehovah  has 
kept  mankind  in  expectation  and  hope,  must  be  an  im¬ 
mense  work,  a  grand  work,  worthy  of  such  great  prepa¬ 
rations.  What  may  we  not  expect  in  blessings  upon  the 
world,  when  the  veil  of  mystery  is  withdrawn  and  the 
showers  of  blessing  descend !  It  is  this  for  which  the 
whole  creation  groans  and  travails  in  pain  together  until 
now,  waiting  for  the  completion  of  this  mystery — for  the 
manifestation  of  the  Sons  of  God,  the  promised  “  Seed,” 
in  whom  they  shall  all  be  blessed. — Rom.  8:19,  21,  22. 

A  LORD’S  DAY  OFFERING. 


“I  offer  Thee: 

Every  heart’s  throb,  they  are  Thine; 
Every  human  tie  of  mine ; 

Every  joy  and  every  pain; 

Every  act  of  mind  or  brain — 

My  blessed  God! 

Every  hope  and  every  fear ; 

Every  smile  and  every  tear; 

Every  song  and  hymn, 

‘Laudamus  Te.’ 

“Take  them  all,  my  blessed  Lord, 

Bind  them  with  Thy  secret  cord; 
Glorify  Thyself  in  me, 

Adored  One! 

Multiply  them  by  Thy  Word ; 
Strengthen,  bless,  increase,  my  Lord 
Of  perfect  love! 

Thou  First  and  Last!” 


CHAPTER  VI. 


OUR  LORD’S  RETURN — ITS  OBJECT,  THE  RESTITU¬ 
TION  OF  ALL  THINGS. 


Our  Lord’s  Second  Advent  Personal  and  Pre-Millennial. — Its  Rela¬ 
tionship  to  the  First  Advent. — The  Selection  of  the  Church 
and  the  Conversion  of  the  World. — Election  and  Free  Grace. — • 
Prisoners  of  Hope. — Prophetic  Testimony  Regarding  Restitu¬ 
tion. — Our  Lord’s  Return  Manifestly  the  Hope  of  the  Church 
and  the  World. 

AND  He  shall  send  Jesus  Christ,  which  [who]  before 
was  preached  unto  you ;  whom  the  heaven  must 
retain  until  the  times  of  restitution  of  all  things,  which 
God  hath  spoken  by  the  mouth  of  all  His  holy  prophets 
since  the  world  began.” — Acts  3:20,  21. 

That  our  Lord  intended  His  disciples  to  understand 
that  for  some  purpose,  in  some  manner,  and  at  some  time, 
He  would  come  again,  is,  we  presume,  admitted  and 
believed  by  all  familiar  with  the  Scriptures.  True,  Jesus 
said,  “  Lo,  I  am  with  you  alway,  even  unto  the  end  of 
the  age”  (Matt.  28:20),  and  by  His  spirit  and  by  His 
Word  He  has  been  with  the  Church  continually,  guiding, 
directing,  comforting  and  sustaining  His  saints,  and  cheer¬ 
ing  them  in  the  midst  of  all  their  afflictions.  But  though 
the  Church  has  been  blessedly  conscious  of  the  Lord’s 
knowledge  of  all  her  ways  and  of  His  constant  care  and 
love,  yet  she  longs  for  His  promised  personal  return;  for, 
when  He  said,  “  If  I  go,  I  will  come  again”  (John  14:3), 
He  certainly  referred  to  a  second  personal  coming. 

Some  think  He  referred  to  the  descent  of  the  Holy 
Spirit  at  Pentecost;  others,  to  the  destruction  of  Jerusa¬ 
lem,  etc.;  but  these  apparently  overlook  the  fact  that  in 

89 


po 


The  Plan  of  the  Ages, 

the  last  book  of  the  Bible,  written  some  sixty  years  after 
Pentecost,  and  twenty-six  years  after  Jerusalem’s  destruc¬ 
tion,  He  that  was  dead  and  is  alive  speaks  of  the  event 
as  yet  future,  saying :  “  Behold,  I  come  quickly,  and  My 
reward  is  with  Me.”  And  the  inspired  John  replies, 
“Even  so,  come,  Lord  Jesus.” — Rev.  22:12,  20. 

Quite  a  number  think  that  when  sinners  are  converted 
that  forms  a  part  of  the  coming  of  Christ,  and  that  so 
He  will  continue  coming  until  all  the  world  is  converted. 
Then,  say  they,  He  will  have  fully  come. 

These  evidently  forget  the  testimony  of  the  Scriptures 
on  the  subject,  which  declares  the  reverse  of  their  ex¬ 
pectation:  that  at  the  time  of  our  Lord’s  second  coming 
the  world  will  be  far  from  converted  to  God;  that  “In 
the  last  days  perilous  times  shall  come,  for  men  shall  be 
lovers  of  pleasure  more  than  lovers  of  God  ”  (2  Tim. 
3:1-4);  that  “Evil  men  and  seducers  shall  wax  worse 
and  worse,  deceiving,  and  being  deceived.”  (Verse  13.) 
They  forget  the  Master’s  special  warning  to  His  little 
flock:  “Take  heed  to  yourselves  lest  that  day  come  upon 
you  unawares,  for  as  a  snare  shall  it  come  on  all  them 
[not  taking  heed]  that  dwell  on  the  face  of  the  whole 
earth.”  (Luke  21 :34,  35.)  Again,  we  may  rest  assured 
that  when  it  is  said,  “  All  kindreds  of  the  earth  shall 
wail  because  of  Him,”  when  they  see  Him  coming  (Rev. 
1:7),  no  reference  is  made  to  the  conversion  of  sinners. 
Do  all  men  wail  because  of  the  conversion  of  sinners? 
On  the  contrary,  if  this  passage  refers,  as  almost  all 
admit,  to  Christ’s  presence  on  earth,  it  teaches  that  all 
on  earth  will  not  love  His  appearing,  as  they  certainly 
would  do  if  all  were  converted. 

Some  expect  an  actual  coming  and  presence  of  the  Lord, 
but  set  the  time  of  the  event  a  long  way  off,  claiming 
that  through  the  efforts  of  the  Church  in  its  present  con¬ 
dition  the  world  must  be  converted,  and  thus  the  Millen¬ 
nial  age  be  introduced.  They  claim  that  when  the  world 


Our  Lord’s  Return 


9i 


has  been  converted,  and  Satan  bound,  and  the  knowledge 
of  the  Lord  caused  to  fill  the  whole  earth,  and  when  the 
nations  learn  war  no  more,  then  the  work  of  the  Church 
in  her  present  condition  will  be  ended;  and  that  when 
she  has  accomplished  this  great  and  difficult  task,  the 
Lord  will  come  to  wind  up  earthly  affairs,  reward  believers 
and  condemn  sinners. 

Some  scriptures,  taken  disconnectedly,  seem  to  favor 
this  view;  but  when  God’s  Word  and  plan  are  viewed 
as  a  whole,  these  will  all  be  found  to  favor  the  opposite 
view,  viz. :  that  Christ  comes  before  the  conversion  of  the 
world,  and  reigns  for  the  purpose  of  converting  the  world; 
that  the  Church  is  now  being  tried,  and  that  the  reward 
promised  the  overcomers  is  that  after  being  glorified  they 
shall  share  with  the  Lord  Jesus  in  that  reign,  which  is 
God’s  appointed  means  of  blessing  the  world  and  causing 
the  knowledge  of  the  Lord  to  come  to  every  creature. 
Such  are  the  Lord’s  special  promises: — “To  him  that 
overcometh  will  I  grant  to  sit  with  Me  in  My  throne.” 
(Rev.  3:21.)  “And  they  lived  and  reigned  with  Christ 
a  thousand  years.” — Rev.  20  ’.4. 

There  are  two  texts  chiefly  relied  upon  by  those  who 
claim  that  the  Lord  will  not  come  until  after  the  Millen¬ 
nium,  to  which  we  would  here  call  attention.  One  is, 
“  This  gospel  of  the  Kingdom  shall  be  preached  in  all 
the  world  for  a  witness  unto  all  nations;  and  then  shall 
the  end  come.”  (Matt.  24:14.)  They  claim  this  as  hav¬ 
ing  reference  to  the  conversion  of  the  world  before  the 
end  of  the  Gospel  age.  But  witnessing  to  the  world  does 
not  imply  the  conversion  of  the  world.  The  text  says 
nothing  about  how  the  testimony  will  be  received.  This 
witness  has  already  been  given.  In  1861  the  reports  of 
the  Bible  Societies  showed  that  the  Gospel  had  been  pub¬ 
lished  in  every  language  of  earth,  though  not  all  of  earth’s 
millions  had  received  it.  No,  not  one  half  of  the  sixteen 
hundred  millions  living  have  ever  heard  the  name  of  Jesus. 


92 


The  Plan  of  the  Ages 


Yet  the  condition  of  the  text  is  fulfilled:  the  gospel  has 
been  preached  in  all  the  world  for  a  witness — to  every 
nation. 

The  Apostle  (Acts  15:14)  tells  that  the  main  object  of 
the  gospel  in  the  present  age  is  “  to  take  out  a  people  ” 
for  Christ’s  name — the  overcoming  Church,  which,  at  His 
second  advent,  will  be  united  to  Him  and  receive  His 
name.  The  witnessing  to  the  world  during  this  age  is  a 
secondary  object. 

The  other  text  is,  “  Sit  Thou  on  My  right  hand,  until  I 
make  Thine  enemies  Thy  footstool.”  (Psa.  110:1.)  The 
vague,  indefinite  idea  regarding  this  text  seems  to  be  that 
Christ  sits  on  a  material  throne  somewhere  in  the  heavens 
until  the  wrork  of  subduing  all  things  is  accomplished  for 
Him  through  the  Church,  and  that  then  He  comes  to  reign. 
This  is  a  misconception.  The  throne  of  God  referred  to 
is  not  a  material  one,  but  refers  to  His  supreme  authority 
and  rulership;  and  the  Lord  Jesus,  has  been  exalted  to  a 
share  in  that  rulership.  Paul  declares,  “  God  hath  highly 
exalted  Him  [Jesus]  and  given  Him  a  name  above  every 
name.”  He  hath  given  Him  authority  above  every  other, 
next  to  the  Father.  If  Christ  sits  upon  a  material  throne 
until  His  enemies  are  made  His  footstool  [all  subdued], 
then  of  course  He  cannot  come  until  all  things  are  sub¬ 
dued.  But  if  “  right  hand  ”  in  this  text  refers,  not  to  a 
fixed  locality  and  bench,  but,  as  we  claim,  to  power,  au¬ 
thority,  rulership,  it  follows  that  the  text  under  considera¬ 
tion  would  in  no  wise  conflict  with  the  other  scripture 
which  teaches  that  He  comes  to  “  subdue  all  things  unto 
Himself”  (Phil.  3:21),  by  virtue  of  the  power  vested  in 
Him.  To  illustrate :  Emperor  William  was  on  the  throne 
of  Germany,  we  say,  yet  we  do  not  refer  to  the  royal 
bench,  and  as  a  matter  of  fact  he  seldom  occupied  it. 
When  we  say  that  he  was  on  the  throne,  we  mean  that  he 
ruled  Germany.  Right  hand  signifies  the  chief  place,  posi¬ 
tion  of  excellence  or  favor,  next  to  the  chief  ruler.  Thus 


Our  Lord’s  Return 


93 


Prince  Bismarck  was  exalted  or  seated  at  the  right  hand 
of  power,  by  the  German  Emperor;  and  Joseph  was  at  the 
right  hand  of  Pharaoh  in  the  kingdom  of  Egypt — not  lit¬ 
erally,  but  after  the  customary  figure  of  speech.  Jesus’ 
words  to  Caiaphas  agree  with  this  thought :  “  Hereafter 
shall  ye  see  the  Son  of  Man  sitting  on  the  right  hand  of 
power ,  and  coming  in  the  clouds  of  heaven.”  (Matt.  26: 
64.)  He  will  be  on  the  right  hand  when  coming,  and 
will  remain  on  the  right  hand  during  the  Millennial  age, 
and  forever. 

A  further  examination  of  God’s  revealed  plans  will 
give  a  broader  view  of  the  object  of  both  the  first  and 
second  advents ;  and  we  should  remember  that  both  events 
stand  related  as  parts  of  one  plan.  The  specific  work  of 
the  first  advent  was  to  redeem  men;  and  that  of  the  second 
is  to  restore,  and  bless,  and  liberate  the  redeemed.  Hav¬ 
ing  given  His  life  a  ransom  for  all,  our  Savior  ascended 
to  present  that  sacrifice  to  the  Father,  thus  making  recon¬ 
ciliation  for  man’s  iniquity.  He  tarries  and  permits  “  the 
prince  of  this  world  ”  to  continue  the  rule  of  evil,  until 
after  the  selection  of  “the  Bride,  the  Lamb’s  wife,”  who, 
to  be  accounted  worthy  of  such  honor,  must  overcome  the 
influences  of  the  present  evil  world.  Then  the  work  of 
giving  to  the  world  of  mankind  the  great  blessings  secured 
to  them  by  His  sacrifice  will  be  due  to  commence,  and  He 
will  come  forth  to  bless  all  the  families  of  the  earth. 

True,  the  restoring  and  blessing  could  have  commenced 
at  once,  when  the  ransom  price  was  paid  by  the  Redeemer, 
and  then  the  coming  of  Messiah  would  have  been  but  one 
event,  the  reign  and  blessing  beginning  at  once,  as  the 
apostles  at  first  expected.  (Acts  1:6.)  But  God  had 
provided  “  some  better  thing  for  us  ” — the  Christian 
Church  (Heb.  11:40);  hence  it  is  in  our  interest  that 
the  reign  of  Christ  is  separated  from  the  sufferings  of 
the  Head  by  these  nineteen  centuries. 


94 


The  Plan  of  the  Ages 

This  period  between  the  first  and  second  advents,  be¬ 
tween  the  ransom  for  all  and  the  blessing  of  all,  is  for  the 
trial  and  selection  of  the  Church,  which  is  the  body  of 
Christ;  otherwise  there  would  have  been  only  the  one 
advent,  and  the  work  which  will  be  done  during  the  period 
of  His  second  presence,  in  the  Millennium,  would  have 
followed  the  resurrection  of  Jesus.  Or,  instead  of  saying 
that  the  work  of  the  second  advent  would  have  followed 
at  once  the  work  of  the  first,  let  us  say  rather  that  had 
Jehovah  not  purposed  the  selection  of  the  “little  flock,” 
“  the  body  of  Christ,”  the  first  advent  would  not  have 
taken  place  when  it  did,  but  would  have  occurred  at  the 
time  of  the  second  advent,  and  there  would  have  been 
but  the  one.  For  God  has  evidently  designed  the  permis¬ 
sion  of  evil  for  six  thousand  years,*  as  well  as  that  the 
cleansing  and  restitution  of  all  shall  be  accomplished  dur¬ 
ing  the  seventh  thousand. 

Thus  seen,  the  coming  of  Jesus,  as  the  sacrifice  and 
ransom  for  sinners,  was  just  long  enough  in  advance  of 
the  blessing  and  restoring  time  to  allow  for  the  selection 
of  His  “little  flock”  of  “joint-heirs.”  This  will  account 
to  some  for  the  apparent  delay  on  God’s  part  in  giving 
the  blessings  promised,  and  provided  for,  in  the  ransom. 
The  blessings  will  come  in  due  time,  as  at  first  planned, 
though,  for  a  glorious  purpose,  the  price  was  provided 
longer  beforehand  than  men  would  have  expected. 

The  Apostle  informs  us  that  Jesus  has  been  absent 
from  earth — in  the  heaven — during  all  the  intervening 
time  from  His  ascension  to  the  beginning  of  the  times 
of  restitution,  or  the  Millennial  age — “  whom  the  heaven 
must  retain  until  the  times  of  restitution  of  all  things,” 
etc.  (Acts  3:21.)  Since  the  Scriptures  thus  teach  that 
the  object  of  our  Lord’s  second  advent  is  the  restitution 
of  all  things,  and  that  at  the  time  of  His  appearing 


[*  The  indefinite  period  in  which  our  first  parents  were  in  Eden  is 
not  included  in  the  six  thousand  years  of  the  reign  of  evil. — Publishers.] 


Our  Lord’s  Return 


95 


the  nations  are  so  far  from  being  converted  as  to  be 
angry  (Rev.  u  :i8)  and  in  opposition,  it  must  be  admitted 
either  that  the  Church  will  fail  to  accomplish  her  mission, 
and  that  the  plan  of  God  will  be  thus  far  frustrated,  or 
else,  as  we  claim  and  have  shown,  that  the  conversion 
of  the  world  in  the  present  age  was  not  expected  of  the 
Church,  but  that  her  mission  has  been  to  preach  the  Gospel 
in  all  the  world  for  a  witness ,  and  to  prepare  herself 
under  divine  direction  for  her  great  future  work.  God 
has  not  yet  by  any  means  exhausted  His  power  for  the 
world’s  conversion.  Nay,  more :  He  has  not  yet  even 
attempted  the  world’s  conversion. 

This  may  seem  a  strange  statement  to  some,  but  let 
such  reflect  that  if  God  has  attempted  such  a  work  He 
has  signally  failed;  for,  as  we  have  seen,  only  a  small 
fraction  of  earth’s  billions  have  ever  intelligently  heard 
of  the  only  name  whereby  they  must  be  saved.  We  have 
only  forcibly  stated  the  views  and  teachings  of  some  of 
the  leading  sects — Baptists,  Presbyterians  and  others — viz., 
that  God  is  electing  or  selecting  out  of  the  world  a  “  little 
flock,”  a  Church.  They  believe  that  God  will  do  no  more 
than  choose  this  Church,  while  we  find  the  Scriptures 
teaching  a  further  step  in  the  divine  plan — a  restitution 
for  the  world,  to  be  accomplished  through  the  elect 
Church,  when  completed  and  glorified.  The  “  little  flock,” 
the  overcomers,  of  this  Gospel  age,  are  only  the  body  of 
“  The  Seed  ”  in  or  by  whom  all  the  families  of  the  earth 
are  to  be  blessed. 

Those  who  claim  that  Jehovah  has  been  trying  for  six 
thousand  years  to  convert  the  world,  and  failing  all  the 
time,  must  find  it  difficult  to  reconcile  such  views  with  the 
Bible  assurance  that  all  God’s  purposes  shall  be  accom¬ 
plished,  and  that  His  Word  shall  not  return  unto  Him 
void,  but  shall  prosper  in  the  thing  whereto  it  was  sent. 
(Isa.  55:11.)  The  fact  that  the  world  has  not  yet  been 
converted,  and  that  the  knowledge  of  the  Lord  has  not 


96  The  Plan  of  the  Ages 

yet  filled  the  earth,  is  a  proof  that  it  has  not  yet  been  sent 
on  that  mission. 

This  brings  us  to  the  two  lines  of  thought  which  have 
divided  Christians  for  centuries,  namely,  Election  and 
Free  Grace.  That  both  of  these  doctrines,  notwithstand¬ 
ing  their  apparent  oppositeness,  have  Scriptural  support, 
no  Bible  student  will  deny.  This  fact  should  lead  us 
at  once  to  surmise  that  in  some  way  both  must  be  true; 
but  in  no  way  can  they  be  reconciled  except  by  observing 
heaven’s  law,  order ,  and  “  rightly  dividing  the  word  of 
truth”  on  this  subject.  This  order,  as  represented  in  the 
plan  of  the  ages,  if  observed,  will  clearly  show  us  that 
while  an  Election  has  been  in  progress  during  the  present 
and  past  ages,  what  is  by  way  of  distinction  designated 
Free  Grace  is  God’s  gracious  provision  for  the  world  in 
general  during  the  Millennial  age.  If  the  distinctive  fea¬ 
tures  of  the  epochs  and  dispensations  outlined  in  a  pre¬ 
ceding  chapter  be  kept  in  mind,  and  all  the  passages  relat¬ 
ing  to  Election  and  Free  Grace  be  examined  and  located, 
it  will  be  found  that  all  those  which  treat  of  Election  apply 
to  the  present  and  past  ages,  while  those  which  teach 
Free  Grace  are  fully  applicable  to  the  next  age. 

However,  Election,  as  taught  in  the  Bible,  is  not  the 
arbitrary  coercion,  or  fatalism,  usually  believed  and  taught 
by  its  advocates,  but  a  selection  according  to  fitness  and 
adaptability  to  the  end  God  has  in  view,  during  the  period 
appointed  for  that  purpose. 

The  doctrine  of  Free  Grace,  advocated  by  Arminians, 
is  also  a  much  grander  display  of  God’s  abounding  favor 
than  its  most  earnest  advocates  have  ever  taught.  God’s 
grace  or  favor  in  Christ  is  ever  free,  in  the  sense  of  being 
unmerited;  but  since  the  fall  of  man  into  sin,  to  the 
present  time,  certain  of  God’s  favors  have  been  restricted 
to  special  individuals,  nations  and  classes,  while  in  the 
next  age  all  the  world  will  be  invited  to  share  the  favors 
then  offered,  on  the  conditions  then  made  known  to  all, 


Our  Lord's  Return  97 

and  whosoever  will  may  come  and  drink  at  life’s  fountain 
freely. — Rev.  22:17. 

Glancing  backward,  we  notice  the  selection  or  election 
of  Abraham  and  certain  of  his  offspring  as  the  channels 
through  which  the  promised  Seed,  the  blesser  of  all  the 
families  of  the  earth,  should  come.  (Gal.  3:29.)  We 
note  also  the  selection  of  Israel  from  among  all  nations, 
as  the  one  in  whom,  typically,  God  illustrated  how  the 
great  work  for  the  world  should  be  accomplished — their 
deliverance  from  Egypt,  their  Canaan,  their  covenants, 
their  laws,  their  sacrifices  for  sins,  for  the  blotting  out  of 
guilt  and  for  the  sprinkling  of  the  people,  and  their  priest¬ 
hood  for  the  accomplishment  of  all  this,  being  a  miniature 
and  typical  representation  of  the  real  priesthood  and 
sacrifices  for  the  purifying  of  the  world  of  mankind.  God, 
speaking  to  the  people,  said,  “  You  only  have  I  known 
of  all  the  families  of  the  earth.”  (Amos  3:2.)  This  peo¬ 
ple  alone  was  recognized  until  Christ  came ;  yes,  and  after¬ 
wards,  for  His  ministry  was  confined  to  them,  and  He 
would  not  permit  His  disciples  to  go  to  others — saying, 
as  He  sent  them  out,  “  Go  not  into  the  way  of  the  Gen¬ 
tiles,  and  into  any  city  of  the  Samaritans  enter  ye  not.” 
Why  so,  Lord?  Because,  He  explains,  “  I  am  not  sent  but 
to  the  lost  sheep  of  the  house  of  Israel.”  (Matt.  10:5,  6; 
15  124.)  All  His  time  was  devoted  to  them  until  His  death, 
and  there  was  done  His  first  work  for  the  world,  the  first 
display  of  His  free  and  all-abounding  grace,  which  in 
“  due  time  ”  shall  indeed  be  a  blessing  to  all. 

This,  God’s  grandest  gift,  was  not  limited  to  nation  or 
class.  It  was  not  for  Israel  only,  but  for  all  the  world; 
for  Jesus  Christ,  by  the  grace  of  God,  tasted  death  for 
every  man. — Heb.  2  :g. 

And  now  also,  in  the  Gospel  age,  a  certain  sort  of 
election  obtains.  Some  parts  of  the  world  are  more 
favored  with  the  gospel  (which  is  free  to  all  who  hear) 
than  others.  Glance  at  a  map  of  the  world  and  see  how 


98 


The  Plan  of  the  Ages 

small  is  the  portion  enlightened  or  blessed  in  any  ap¬ 
preciable  degree  by  the  gospel  of  Christ.  Contrast  your¬ 
self,  with  your  privileges  and  knowledge,  with  the  millions 
in  heathen  darkness  to-day,  who  never  heard  the  call, 
and  who  consequently  were  not  called.  When  the  called- 
out  company  (called  to  be  sons  of  God,  heirs  of  God, 
and  joint-heirs  with  Jesus  Christ  our  Lord — who  have 
made  their  calling  and  election  sure)  is  complete,  then 
the  plan  of  God  for  the  world’s  salvation  will  be  only 
beginning. 

Not  until  it  is  selected,  developed,  and  exalted  to  power, 
will  the  Seed  bruise  the  serpent’s  head.  ‘‘The  God  of 
peace  shall  bruise  Satan  under  your  feet  shortly.”  (Rom. 
16:20;  Gen.  3:15.)  The  Gospel  age  makes  ready  the 
chaste  virgin,  the  faithful  Church,  for  the  coming  Bride¬ 
groom.  And  in  the  end  of  the  age,  when  she  is  made 
“ready”  (Rev.  19:7),  the  Bridegroom  comes,  and  they 
that  are  ready  go  in  with  Him  to  the  marriage — the 
second  Adam  and  the  second  Eve  become  one,  and  then 
the  glorious  work  of  restitution  begins.  In  the  next  dis¬ 
pensation,  the  new  heaven  and  the  new  earth,  the  Church 
will  be  no  longer  the  espoused  virgin,  but  the  Bride;  and 
then  shall  “  The  Spirit  and  the  Bride  say,  Come !  And 
let  him  that  heareth  say,  Come !  And  let  him  that  is 
athirst  come.  And  whosoever  will,  let  him  take  the 
water  of  life  freely.” — Rev.  22:17. 

The  Gospel  age,  so  far  from  closing  the  Church’s  mis¬ 
sion,  is  only  a  necessary  preparation  for  the  great  future 
work.  For  this  promised  and  coming  blessing,  the  whole 
creation  groaneth  and  travaileth  in  pain  together  until 
now,  waiting  for  the  manifestation  of  the  sons  of  God. 
(Rom.  8:22,  19.)  And  it  is  a  blessed  fact  that  free  grace 
in  fullest  measure,  not  merely  for  the  living  but  for  those 
who  have  died  as  well,  is  provided  in  our  Father’s  plan 
as  the  blessed  opportunity  of  the  coming  age. 


Our  Lord's  Return 


99 


Some  who  can  see  something  of  the  blessings  due  at  the 
second  advent,  and  who  appreciate  in  some  measure 
the  fact  that  the  Lord  comes  to  bestow  the  grand 
blessing  purchased  by  His  death,  fail  to  see  this  last  propo¬ 
sition,  viz. :  that  those  in  their  graves  have  as  much 
interest  in  that  glorious  reign  of  Messiah  as  those  who 
at  that  time  will  be  less  completely  under  the  bondage  of 
corruption — death.  But  as  surely  as  Jesus  died  for  all , 
they  all  must  have  the  blessings  and  opportunities  which 
He  purchased  with  His  own  precious  blood.  Hence  we 
should  expect  blessings  in  the  Millennial  age  upon  all 
those  in  their  graves  as  well  as  upon  those  not  in  them; 
and  of  this  we  will  find  abundant  proof,  as  we  look  further 
into  the  Lord’s  testimony  on  the  subject.  It  is  because 
of  God’s  plan  for  their  release  that  those  in  the  tomb  are 
called  “  prisoners  of  hope.” 

It  is  estimated  that  about  twenty  billions  of  human 
beings  have  lived  on  the  earth  in  the  six  thousand  years 
since  Adam’s  creation.  Of  these,  the  very  broadest  esti¬ 
mate  that  could  be  made  with  reason  would  be  that  less 
than  one  billion  were  saints  of  God.  This  broad  estimate 
would  leave  the  immense  aggregate  of  nineteen  billions 
(19,000,000,000)  who  went  down  into  death  without  faith 
and  hope  in  the  only  name  given  under  heaven  or  among 
men  whereby  we  must  be  saved.  Indeed,  the  vast  majority 
of  these  never  knew  or  heard  of  Jesus,  and  could  not 
believe  in  Him  of  whom  they  had  not  heard. 

What,  we  ask,  has  become  of  this  vast  multitude,  of 
which  figures  give  a  wholly  inadequate  idea?  What  is, 
and  is  to  be,  their  condition?  Did  God  make  no  provision 
for  these,  whose  condition  and  circumstances  He  must 
have  foreseen?  Or  did  He,  from  the  foundation  of  the 
world,  make  a  wretched  and  merciless  provision  for  their 
hopeless,  eternal  torment,  as  many  of  His  children  claim? 
Or  has  He  yet  in  store  for  them,  in  the  heights  and  depths 
and  lengths  and  breadths  of  His  plan,  an  opportunity  for 


100 


The  Plan  of  the  Ages 

all  to  come  to  the  knowledge  of  that  only  name ,  and,  by 
becoming  obedient  to  the  conditions,  to  enjoy  everlasting 
life? 

To  these  questions,  which  every  thinking  Christian  asks 
himself,  and  yearns  to  see  answered  truthfully,  and  in 
harmony  with  the  character  of  Jehovah,  comes  a  variety 
of  answers : — 

Atheism  answers ,  They  are  eternally  dead:  there  is  no 
hereafter :  they  will  never  live  again. 

Calvinism  answers ,  They  were  not  elected  to  be  saved. 
God  foreordained  and  predestined  them  to  be  lost — to  go 
to  hell — and  they  are  there  now,  writhing  in  agony,  where 
they  will  ever  remain,  without  hope. 

Arminianism  answers,  We  believe  that  God  excuses 
many  of  them  on  account  of  ignorance.  Those  who  did 
the  best  they  knew  how  will  be  sure  of  being  a  part  of 
the  “  Church  of  the  First-born/’  even  though  they  never 
heard  of  Jesus. 

To  this  last  view  the  majority  of  Christians  of  all 
denominations  assent  (notwithstanding  the  creeds  of  some 
to  the  contrary),  from  a  feeling  that  any  other  view  would 
be  irreconcilable  with  justice  on  God’s  part.  But  do  the 
Scriptures  support  this  last  view?  Do  they  teach  that 
ignorance  is  a  ground  of  salvation?  No,  the  only  ground 
of  salvation  mentioned  in  the  Scriptures  is  faith  in  Christ 
as  our  Redeemer  and  Lord.  “  By  grace  are  ye  saved, 
through  faith.”  (Eph.  2:8.)  Justification  by  faith  is  the 
underlying  principle  of  the  whole  system  of  Christianity. 
When  asked,  What  must  I  do  to  be  saved?  the  apostles 
answered,  Believe  on  the  Lord  Jesus  Christ.  “  There  is 
none  other  name  under  heaven  given  among  men  whereby 
we  must  be  saved”  (Acts  4:12);  and  “  Whosoever  shall 
call  upon  the  name  of  the  Lord  shall  be  saved.” — Rom. 
10:13. 

But  Paul  reasons  that  a  man  must  hear  the  gospel 
before  he  can  believe,  saying,  “  How  then  shall  they  call 


Our  Lord's  Return  ioi 

on  Him  in  whom  they  have  not  believed?  and  how  shall 
they  believe  in  Him  of  whom  they  have  not  heard?” — 
Rom.  io  :i4. 

Some  claim  that  Paul  teaches  that  ignorance  will  save 
men,  when  he  says  that  “  The  Gentiles,  which  have  not 
the  law,  are  a  law  unto  themselves.”  (Rom.  2:14.)  They 
gather  from  this  that  the  law  which  their  conscience  fur¬ 
nishes  is  sufficient  to  justify  them.  But  such  persons  mis¬ 
understand  Paul.  His  argument  is  that  the  whole  world 
is  guilty  before  God  (Rom.  3:19) ;  that  the  Gentiles,  who 
had  not  the  written  law,  were  condemned,  not  justified 
by  the  light  of  conscience,  which,  whether  it  excused  them 
or  accused  them,  proved  that  they  were  short  of  perfec¬ 
tion  and  unworthy  of  life,  even  as  the  Jews  who  had  the 
written  law  were  condemned  by  it;  “For  by  the  law  is 
the  knowledge  of  sin.”  (Rom.  3:20.)  The  law  given  to 
the  Jew  revealed  his  weakness,  and  was  intended  to  show 
him  that  he  was  unable  to  justify  himself  before  God;  for 
“By  the  deeds  of  the  Law  there  shall  no  flesh  be  jus¬ 
tified  in  His  [God’s]  sight.”  The  written  law  condemned 
the  Jews,  and  the  Gentiles  had  light  enough  of  conscience 
to  condemn  them ;  and  thus  every  mouth  is  stopped  from 
claiming  the  right  of  life,  and  all  the  world  stands  guilty 
before  God. 

Remembering  the  statement  of  James  (2:10),  that  who¬ 
soever  shall  keep  the  whole  law,  except  to  offend  in  one 
point,  is  guilty,  and  cannot  claim  any  blessing  promised  by 
the  Law  Covenant,  we  realize  that  indeed  “  there  is  none 
righteous;  no,  not  one.”  (Rom.  3:10.)  And  thus  the 
Scriptures  close  every  door  of  hope  save  one,  showing 
that  not  one  of  the  condemned  is  able  to  secure  eternal 
life  by  meritorious  works,  and  that  it  is  equally  useless 
to  plead  ignorance  as  a  ground  of  salvation.  Ignorance 
cannot  entitle  any  one  to  the  reward  of  faith  and  obedi¬ 


ence. 


102 


The  Plan  of  the  Ages. 

Many  Christians,  unwilling  to  believe  that  so  many 
millions  of  ignorant  infants  and  heathen  will  be  eternally 
lost  (which  they  have  been  taught  means  to  be  sent  to  a 
place  of  eternal  and  hopeless  torment),  insist,  notwith¬ 
standing  these  Bible  statements,  that  God  will  not  con¬ 
demn  the  ignorant.  We  admire  their  liberality  of  heart 
and  their  appreciation  of  God’s  goodness,  but  urge  them 
not  to  be  too  hasty  about  discarding  or  ignoring  Bible 
statements.  God  has  a  blessing  for  all,  in  a  better  way 
than  through  ignorance. 

But  do  these  act  in  accordance  with  their  stated  belief? 
No:  though  they  profess  to  believe  that  the  ignorant  will 
be  saved  on  account  of  their  ignorance,  they  continue  to 
send  missionaries  to  the  heathen  at  the  cost  of  thousands 
of  valuable  lives  and  millions  of  money.  If  they  all,  or 
even  half  of  them,  would  be  saved  through  ignorance,  it 
is  doing  them  a  positive  injury  to  send  missionaries  to 
teach  them  of  Christ;  for  only  about  one  in  a  thousand 
believes,  when  the  missionaries  do  go  to  them.  If  this 
idea  be  correct,  it  would  be  much  better  to  let  them  re¬ 
main  in  ignorance;  for  then  a  much  larger  proportion 
would  be  saved.  Continuing  the  same  line  of  argument, 
might  we  not  reason  that  if  God  had  left  all  men  in 
ignorance,  all  would  have  been  saved?  If  so,  the  coming 
and  death  of  Jesus  were  useless,  the  preaching  and  suf¬ 
fering  of  apostles  and  saints  were  vain,  and  the  so-called 
gospel,  instead  of  being  good  news,  is  very  bad  news.  The 
sending  of  missionaries  to  the  heathen  by  those  who  be¬ 
lieve  the  Calvinistic  or  fatalistic  view  of  election,  that 
the  eternal  destiny  of  each  individual  was  unalterably 
fixed  before  he  had  an  existence,  is  even  more  absurd  and 
unreasonable. 

But  the  Bible,  which  is  full  of  the  missionary  spirit, 
does  not  teach  that  there  are  several  ways  of  salvation — 
one  way  by  faith,  another  by  works,  and  another  by  igno¬ 
rance.  Neither  does  it  teach  the  God-dishonoring  doc- 


Our  Lord’s  Return 


103 


trine  of  fatalism.  While  it  shows  every  other  door  of 
hope  closed  against  the  race,  it  throws  wide  open  the 
one,  only  door,  and  proclaims  that  whosoever  will  may 
enter  into  life;  and  it  shows  that  all  who  do  not  now  see 
or  appreciate  the  blessed  privilege  of  entering  shall  in 
due  time  be  brought  to  a  full  knowledge  and  appreciation. 
The  only  way,  by  which  any  and  all  of  the  condemned 
race  may  come  to  God,  is  not  by  meritorious  works, 
neither  by  ignorance,  but  by  faith  in  the  precious  blood 
of  Christ,  which  taketh  away  the  sin  of  the  world.  (1 
Peter  1:19;  John  1:29.)  This  is  the  Gospel,  the  good 
tidings  of  great  joy,  “  which  shall  be  unto  all  people.” 

Suppose  we  now  look  at  these  things  just  as  God  tells 
us  of  them,  and  leave  the  clearing  of  His  character  to 
Himself.  Let  us  inquire,  What  has  become  of  the  nine¬ 
teen  billions? 

Whatever  may  have  become  of  them,  we  may  be  sure 
they  are  not  now  in  a  condition  of  suffering;  because, 
not  only  do  the  Scriptures  teach  that  full  and  complete 
reward  is  not  given  to  the  Church  until  Christ  comes, 
when  He  shall  reward  every  man  (Matt.  16:27),  but 
that  the  unjust  are  to  receive  their  punishment  then  also. 
Whatever  may  be  their  present  condition,  it  cannot  be 
their  full  reward ;  for  Peter  says,  “  The  Lord  knoweth 
how  to  reserve  the  unjust  unto  the  day  of  judgment  to  be 
punished  ”  (2  Peter  2  :g)  ;  and  He  will  do  so. 

But  the  thought  that  so  many  of  our  fellow  creatures 
should  at  any  time  be  lost  from  lack  of  having  had  the 
knowledge  which  is  necessary  to  salvation  would  be  sad 
indeed  to  all  who  have  a  spark  of  love  or  pity.  Then, 
too,  there  are  numerous  scriptures  which  it  seems  impos¬ 
sible  to  harmonize  with  all  this.  Let  us  see :  In  the  light 
of  the  past  and  the  present  as  the  only  opportunities, 
laying  aside  all  hope  through  a  restitution  in  the  coming 
age,  how  shall  we  understand  the  statements,  “  God  is 
love,”  and  “  God  so  loved  the  world  that  He  gave  His 


104  The  Plan  of  the  Ages. 

only  begotten  Son,  that  whosoever  believeth  in  Him  should 
not  perish”?  (i  John  4:8;  John  3:16.)  Would  it  not 
seem  that  if  God  loved  the  world  so  much  He  might 
have  made  provision,  not  only  that  believers  might  be 
saved,  but  also  that  all  might  hear  in  order  to  believe  ? 

Again,  when  we  read,  “  That  was  the  true  light  that 
lighteth  every  man  that  cometh  into  the  world”  (John 
1:9),  our  observation  says,  Not  so;  every  man  has  not 
been  enlightened;  we  cannot  see  that  our  Lord  has  lighted 
more  than  a  few  of  earth’s  billions.  Even  in  this  com¬ 
paratively  enlightened  day,  millions  of  heathen  give  no 
evidence  of  such  enlightenment;  neither  did  the  Sodom¬ 
ites,  nor  multitudes  of  others  in  past  ages. 

We  read  that  Jesus  Christ,  by  the  grace  of  God,  tasted 
death  “for  every  man.”  (Heb.  2:9.)  But  if  He  tasted 
death  for  the  twenty  billions,  and  from  any  cause  that 
sacrifice  becomes  efficacious  to  only  one  billion,  was  not 
the  redemption  comparatively  a  failure  ?  And  in  that  case, 
is  not  the  Apostle’s  statement  too  broad?  When  again 
we  read,  “Behold,  I  bring  you  good  tidings  of  great  joy, 
which  shall  be  to  all  people”  (Luke  2:10),  and  looking 
about  us,  see  that  it  is  only  to  a  “little  flock  ”  that  it  has 
been  good  tidings,  and  not  to  all  people,  we  would  be  com¬ 
pelled  to  wonder  whether  the  angels  had  not  overstated 
the  goodness  and  breadth  of  their  message,  and  overrated 
the  importance  of  the  work  to  be  accomplished  by  the 
Messiah  whom  they  announced. 

Another  statement  is,  “  There  is  one  God,  and  one 
Mediator  between  God  and  men,  the  man  Christ  Jesus, 
who  gave  Himself  a  ransom  for  all.”  (1  Tim.  2:5,  6.) 
A  ransom  for  all?  Then  why  should  not  all  involved 
have  some  benefit  from  Christ’s  death  ?  Why  should  not 
all  come  to  a  knowledge  of  the  truth,  that  they  may 
believe  ? 

Without  the  key,  how  dark,  how  inconsistent,  these 
statements  appear;  but  when  we  find  the  key  to  God’s 


Our  Lord's  Return 


105 


plan,  these  texts  all  declare  with  one  voice,  “  God  is  love.” 
This  key  is  found  in  the  latter  part  of  the  text  last 
quoted — “  Who  gave  himself  a  ransom  for  all,  to  be  testi¬ 
fied  in  due  time.”  God  has  a  due  time  for  everything. 
He  could  have  testified  it  to  these  in  their  past  life-time; 
but  since  He  did  not,  it  proves  that  their  due  time  must 
be  future.  For  those  who  will  be  of  the  Church,  the  bride 
of  Christ,  and  share  the  kingdom  honors,  the  present  is 
the  ‘‘due  time”  to  hear;  and  whosoever  now  has  an  ear 
to  hear,  let  him  hear  and  heed,  and  he  will  be  blessed 
accordingly.  Though  Jesus  paid  our  ransom  before  we 
were  born,  it  was  not  our  “  due  time  ”  to  hear  of  it  for 
long  years  afterward,  and  only  the  appreciation  of  it 
brought  responsibility ;  and  this,  only  to  the  extent 
of  our  ability  and  appreciation.  The  same  principle 
applies  to  all :  in  God’s  due  time  it  will  be  testified  to  all, 
and  all  will  then  have  opportunity  to  believe  and  to  be 
blessed  by  it. 

The  prevailing  opinion  is  that  death  ends  all  proba¬ 
tion;  but  there  is  no  scripture  which  so  teaches;  and  all 
the  above,  and  many  more  scriptures,  would  be  mean¬ 
ingless,  or  worse,  if  death  ends  all  hope  for  the  ignorant 
masses  of  the  world.  The  one  scripture  quoted  to  prove 
this  generally  entertained  view  is,  “  Where  the  tree  falleth, 
there  it  shall  be.”  (Eccl.  11 :3.)  If  this  has  any  relation 
to  man’s  future,  it  indicates  that  whatever  his  condition 
when  he  enters  the  tomb,  no  change  takes  place  until  he  is 
awakened  out  of  it.  And  this  is  the  uniform  teaching  of 
all  scriptures  bearing  on  the  subject,  as  will  be  shown  in 
succeeding  chapters.  Since  God  does  not  propose  to  save 
men  on  account  of  ignorance,  but  “  will  have  all  men 
to  come  unto  the  knowledge  of  the  truth”  (1  Tim.  2:4)  ; 
and  since  the  masses  of  mankind  have  died  in  igno¬ 
rance  ;  and  since  “  there  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave”  (Eccl.  9:10); 
therefore  God  has  prepared  for  the  awakening  of  the 


io6  The  Plan  of  the  Ages 

dead,  in  order  to  knowledge,  faith  and  salvation.  Hence 
His  plan  is,  that  “  as  all  in  Adam  die,  even  so  all  in 
Christ  shall  be  made  alive,  but  each  one  in  his  own  order  ” 
— the  Gospel  Church,  the  Bride,  the  body  of  Christ, 
first;  afterward,  during  the  Millennial  age,  all  who  shall 
become  His  during  that  thousand  years  of  His  presence 
(mistranslated  coming ),  the  Lord’s  due  time  for  all  to 
know  Him,  from  the  least  to  the  greatest. — i  Cor.  15:22. 

As  death  came  by  the  first  Adam,  so  life  comes  by 
Christ,  the  second  Adam.  Everything  that  mankind  lost 
through  being  in  the  first  Adam  is  to  be  restored  to  those 
who  believe  into  the  second  Adam.  When  awakened,  with 
the  advantage  of  experience  with  evil,  which  Adam  lacked, 
those  who  thankfully  accept  the  redemption  as  God’s  gift 
may  continue  to  live  everlastingly  on  the  original  con¬ 
dition  of  obedience.  Perfect  obedience  will  be  required, 
and  perfect  ability  to  obey  will  be  given,  under  the  right¬ 
eous  reign  of  the  Prince  of  Peace.  Here  is  the  salvation 
offered  to  the  world. 

Let  us  now  consider  another  text  which  is  generally 
ignored  except  by  Universalists ;  for,  although  we  are  not 
Universalists,  we  claim  the  right  to  use,  and  believe,  and 
rejoice  in,  every  testimony  of  God’s  Word.  It  reads,  “We 
trust  in  the  living  God,  who  is  the  Savior  of  all  men , 
specially  of  those  that  believe.”  (1  Tim.  4:10.)  God  will 
save  all  men,  but  will  not  specially  (“to  the  uttermost”) 
save  any  except  those  who  come  unto  Him  through  Christ. 
God’s  arbitrary  salvation  of  all  men  is  not  such  as  will 
conflict  with  their  freedom  of  will,  or  their  liberty  of 
choice,  to  give  them  life  against  their  wills :  “  I  have  set 
before  you,  this  day,  life  and  death;  choose  life,  that  ye 
may  live.” 

Simeon  contrasted  these  two  salvations,  saying,  “  Mine 
eyes  have  seen  thy  salvation,  ...  a  light  to  lighten  the 
nations,  and  the  glory  of  thy  people,  Israel  [ites  indeed].” 
This  is  in  harmony  with  the  declaration  of  the  Apostle, 


Our  Lord’s  Return 


io  7 


that  the  fact  that  Jesus  Christ,  the  Mediator,  gave  Himself 
a  ransom  for  all  is  to  be  testified  to  all  in  due  time. 
This  is  that  which  shall  come  to  all  men,  regardless  of 
faith  or  will  on  their  part.  This  good  tidings  of  a  Savior 
shall  be  to  all  people  (Luke  2:10,  11),  but  the  special 
salvation  from  sin  and  death  will  come  only  to  His  people 
(Matt.  1:21) — those  who  believe  into  Him — for  we  read 
that  the  wrath  of  God  continues  to  abide  on  the  unbeliever. 
—John  3:36. 

We  see,  then,  that  the  general  salvation,  which  will 
come  to  every  individual,  consists  of  light  from  the  true 
light,  and  an  opportunity  to  choose  life;  and,  as  the  great 
majority  of  the  race  is  in  the  tomb,  it  will  be  necessary 
to  bring  them  forth  from  the  grave  in  order  to  testify  to 
them  the  good  tidings  of  a  Savior;  also  that  the  special 
salvation  which  believers  now  enjoy  in  hope  (Rom.  8:24), 
and  the  reality  of  which  will,  in  the  Millennial  age,  be 
revealed,  also,  to  those  who  “  believe  in  that  day,”  is  a 
full  release  from  the  thraldom  of  sin,  and  the  corruption 
of  death,  into  the  glorious  liberty  of  children  of  God. 
But  attainment  to  all  these  blessings  will  depend  upon 
hearty  compliance  with  the  laws  of  Christ’s  Kingdom — 
the  rapidity  of  the  attainment  to  perfection  indicating 
the  degree  of  love  for  the  King  and  for  His  law  of  love. 
If  any,  enlightened  by  the  Truth,  and  brought  to  a  knowl¬ 
edge  of  the  love  of  God,  and  restored  (either  actually  or 
reckonedly)  to  human  perfection,  become  “  fearful,”  and 
“draw  back”  (Heb.  10:38,  39),  they,  with  the  unbelievers 
(Rev.  21 :8),  will  be  destroyed  from  among  the  people. 
(Acts  3:23.)  This  is  the  second  death. 

Thus  we  see  that  all  these  hitherto  difficult  texts  are 
explained  by  the  statement — “  to  be  testified  in  due  time.” 
In  due  time,  that  true  light  shall  lighten  every  man  that 
has  come  into  the  world.  In  due  time,  it  shall  be  “  good 
tidings  of  great  joy  to  all  people.”  And  in  no  other  way 
can  these  scriptures  be  used  without  wresting.  Paul  car- 


108  The  Plan  of  the  Ages 

ries  out  this  line  of  argument  with  emphasis  in  Rom. 
5:18,  19.  He  reasons  that,  as  all  men  were  condemned 
to  death  because  of  Adam’s  transgression,  so,  also,  Christ’s 
righteousness,  and  obedience  even  unto  death,  have  be¬ 
come  a  ground  of  justification;  and  that,  as  all  lost  life 
in  the  first  Adam,  so  all,  aside  from  personal  demerit, 
may  receive  life  by  accepting  the  second  Adam. 

Peter  tells  us  that  this  restitution  is  spoken  of  by  the 
mouth  of  all  the  holy  prophets.  (Acts  3:19-21.)  They 
do  all  teach  it.  Ezekiel  says  of  the  valley  of  dry  bones, 
“  These  bones  are  the  whole  house  of  Israel.”  And  God 
says  to  Israel,  “  Behold,  O  my  people,  I  will  open  your 
graves,  and  cause  you  to  come  up  out  of  your  graves, 
and  bring  you  into  the  land  of  Israel.  And  ye  shall  know 
that  I  am  the  Lord,  when  I  .  .  .  shall  put  My  spirit  in 
you,  and  I  shall  place  you  in  your  own  land;  then  shall 
ye  know  that  I  the  Lord  have  spoken  it,  and  performed 
it,  saith  the  Lord.” — Ezek.  37:11-14. 

To  this  Paul’s  words  agree  (Rom.  11:25,  26)—-' “  Blind¬ 
ness  in  part  is  happened  to  Israel  until  the  fulness  of  the 
Gentiles  [the  elect  company,  the  bride  of  Christ]  be  come 
in;  and  so  all  Israel  shall  be  saved,”  or  brought  back 
from  their  cast-off  condition;  for  “God  hath  not  cast 
away  His  people  which  He  foreknew.”  (Verse  2.)  They 
were  cast  off  from  His  favor  while  the  bride  of  Christ 
was  being  selected,  but  will  be  re-instated  when  that  work 
is  accomplished.  (Verses  28-33.)  The  prophets  are  full 
of  statements  of  how  God  will  plant  them  again,  and  they 
shall  be  no  more  plucked  up.  “  Thus  saith  the  Lord,  the 
God  of  Israel,  ...  I  will  set  mine  eyes  upon  them  for 
good,  and  I  will  bring  them  again  to  this  land;  and  I  will 
build  them  and  not  pull  them  down,  and  I  will  plant  them 
and  not  pluck  them  up.  And  I  will  give  them  an  heart  to 
know  Me,  that  I  am  the  Lord;  and  they  shall  be  My 
people,  and  I  will  be  their  God,  for  they  shall  return  unto 
Me  with  their  whole  heart.”  (Jer.  24:5-7;  31:28;  32:40- 


Our  Lord’s  Return 


109 


42;  33:6-16.)  These  cannot  merely  refer  to  restorations 
from  former  captivities  in  Babylon,  Syria,  etc.,  for  they 
have  since  been  plucked  up. 

Furthermore,  the  Lord  says,  “  In  those  days,  they  shall 
say  no  more,  The  fathers  have  eaten  a  sour  grape,  and 
the  children’s  teeth  are  set  on  edge,  but  every  one  [who 
dies]  shall  die  for  his  own  iniquity.”  (Jer.  31 129,  30.) 
This  is  not  the  case  now.  Each  does  not  now  die  for  his 
own  sin,  but  for  Adam’s  sin — “  In  Adam  all  die.”  He 
ate  the  sour  grape  of  sin,  and  our  fathers  continued  to  eat 
them,  entailing  further  sickness  and  misery  upon  their 
children,  thus  hastening  the  penalty,  death.  The  day  in 
which  “  every  man  [who  dies]  shall  die  for  his  own  sin,” 
only,  is  the  Millennial  or  Restitution  day. 

Though  many  of  the  prophecies  and  promises  of  future 
blessing  seem  to  apply  to  Israel  only,  it  must  be  remem¬ 
bered  that  they  were  a  typical  people,  and  hence  the  prom¬ 
ises  made  to  them,  while  sometimes  having  a  special 
application  to  themselves,  generally  have  also  a  wider 
application  to  the  whole  world  of  mankind  which  that 
nation  typified.  While  Israel  as  a  nation  was  typical  of 
the  whole  world,  its  priesthood  was  typical  of  the  elect 
“  little  flock,”  the  head  and  body  of  Christ,  the  “  Royal 
Priesthood  ” ;  and  the  sacrifices,  cleansings  and  atonements 
made  for  Israel  typified  the  “  better  sacrifices,”  fuller 
cleansings  and  real  atonement  “  for  the  sins  of  the  whole 
world,”  of  which  they  are  a  part. 

And  not  only  so,  but  God  mentions  by  name  other 
nations  and  promises  their  restoration.  As  a  forcible 
illustration  we  mention  the  Sodomites.  Surely,  if  we  shall 
find  the  restitution  of  the  Sodomites  clearly  taught,  we 
may  feel  satisfied  of  the  truth  of  this  glorious  doctrine  of 
Restitution  for  all  mankind,  spoken  by  the  mouth  of  all 
the  holy  prophets.  And  why  should  not  the  Sodomites 
have  an  opportunity  to  reach  perfection  and  everlasting 
life  as  well  as  Israel,  or  as  any  of  us?  True,  they  were 


no 


The  Plan  of  the  Ages. 

not  righteous,  but  neither  was  Israel,  nor  were  we  who 
now  hear  the  gospel.  “  There  is  none  righteous ;  no, 
not  one,”  aside  from  the  imputed  righteousness  of  Christ, 
who  died  for  all.  Our  Lord’s  own  words  tell  us  that  al¬ 
though  God  rained  down  fire  from  heaven  and  destroyed 
them  all  because  of  their  wickedness,  yet  the  Sodomites 
were  not  so  greaFsinners  in  His  sight  as  were  the  Jews, 
who  had  more  knowledge.  (Gen.  19:24;  Luke  17:29.) 
Unto  the  Jews  of  Capernaum  he  said,  “  If  the  mighty 
works  which  have  been  done  in  thee  had  been  done  in 
Sodom,  it  would  have  remained  until  this  day.” — Matt. 
11  .-23. 

Thus  our  Lord  teaches  that  the  Sodomites  did  not  have 
a  full  opportunity;  and  He  guarantees  them  such  oppor¬ 
tunity  when  He  adds  (verse  24),  “  But  I  say  unto  you, 
that  it  shall  be  more  tolerable  for  the  land  of  Sodom, 
in  the  day  of  judgment,  than  for  thee.”  The  character  of 
the  Day  of  Judgment  and  its  work  will  be  shown  in  suc¬ 
ceeding  pages.  Here  we  merely  call  attention  to  the  fact 
that  it  will  be  a  tolerable  time  for  Capernaum,  and  yet 
more  tolerable  for  Sodom;  because,  though  neither  had 
yet  had  full  knowledge,  nor  all  the  blessings  designed  to 
come  through  the  “  Seed,”  yet  Capernaum  had  sinned 
against  more  light. 

And  if  Capernaum  and  all  Israel  are  to  be  remembered 
and  blessed  under  the  “New  Covenant,”  sealed  by  the 
blood  of  Jesus,  why  should  not  the  Sodomites  also  be 
blessed  among  “  all  the  families  of  the  earth  ”  ?  They 
assuredly  will  be.  And  let  it  be  remembered  that  since 
God  “  rained  down  fire  from  heaven  and  destroyed  them 
all  ”  many  centuries  before  Jesus’  day,  when  their  restora¬ 
tion  is  spoken  of,  it  implies  their  awakening,  their  coming 
from  the  tomb. 

Let  us  now  examine  the  prophecy  of  Ezekiel  16:48-63. 
Read  it  carefully.  God  here  speaks  of  Israel,  and  com¬ 
pares  her  with  her  neighbor,  Samaria,  and  also  with  the 


Our  Lord’s  Return 


in 


Sodomites,  of  whom  He  says,  “  I  took  them  away  as  I 
saw  good.”  Neither  Jesus  nor  the  Prophet  offers  any 
explanation  of  the  seeming  inequality  of  God’s  dealings 
in  destroying  Sodom  and  permitting  others  more  guilty 
than  Sodom  to  go  unpunished.  That  will  all  be  made  clear 
when,  in  “  due  time,”  His  great  designs  are  made  mani¬ 
fest.  The  Prophet  simply  states  that  God  “  saw  good  ” 
to  do  so,  and  Jesus  adds  that  it  will  be  more  tolerable  for 
them  in  the  day  of  judgment  than  for  others  more  guilty. 
But  upon  the  supposition  that  death  ends  all  probation,  and 
that  thereafter  none  may  have  opportunity  to  come  to  a 
knowledge  of  the  truth  and  to  obey  it,  we  may  well  in¬ 
quire,  Why  did  God  see  good  to  take  away  these  people 
without  giving  them  a  chance  of  salvation  through  the 
knowledge  of  the  only  name  whereby  they  can  be  saved? 
The  answer  is,  because  it  was  not  yet  their  due  time.  In 
“  due  time  ”  they  will  be  awakened  from  death  and 
brought  to  a  knowledge  of  the  truth,  and  thus  blessed 
together  with  all  the  families  of  the  earth,  by  the  promised 
“Seed.”  They  will  then  be  on  trial  for  everlasting  life. 

With  this  thought,  and  with  no  other,  can  we  under¬ 
stand  the  dealings  of  the  God  of  love  with  those 
Amalekites  and  other  nations  whom  He  not  only  permitted 
but  commanded  Israel  to  destroy,  saying,  “  Go,  smite 
Amalek  and  utterly  destroy  all  that  they  have,  and  spare 
them  not;  but  slay  both  man  and  woman,  infant  and 
suckling,  ox  and  sheep,  camel  and  ass.”  (i  Sam.  15:3.) 
This  apparently  reckless  destruction  of  life  seems  irre¬ 
concilable  with  the  character  of  love  attributed  to  God, 
and  with  the  teaching  of  Jesus,  “  Love  your  enemies,” 
etc.,  until  we  come  to  recognize  the  systematic  order  of 
God’s  plan,  the  “  due  time  ”  for  the  accomplishment  of 
every  feature  of  it,  and  the  fact  that  every  member  of  the 
human  race  has  a  place  in  it. 

We  can  now  see  that  those  Amalekites,  Sodomites  and 
others  were  set  forth  as  examples  of  God’s  just  indigna- 


1 12 


The  Plan  of  the  Ages. 

tion,  and  of  His  determination  to  destroy  finally  and  utterly 
evil-doers :  examples  which  will  be  of  service  not  only 
to  others,  but  also  to  themselves,  when  their  day  of  judg¬ 
ment  or  trial  comes.  Those  people  might  just  as  well  die 
in  that  way  as  from  disease  and  plague.  It  mattered  little 
to  them,  as  they  were  merely  learning  to  know  evil,  that 
when  on  trial,  in  due  time,  they  might  learn  righteous¬ 
ness,  and  be  able  to  discriminate  and  choose  the  good  and 
have  life. 

But  let  us  examine  the  prophecy  further.  After  com¬ 
paring  Israel  with  Sodom  and  Samaria,  and  pronouncing 
Israel  the  most  blameworthy  (Ezek.  16:48-54),  the  Lord 
says,  “  When  I  shall  bring  again  their  captivity,  the  cap¬ 
tivity  of  Sodom  and  her  daughters,  and  the  captivity  of 
Samaria  and  her  daughters,  then  will  I  bring  again  the 
captivity  of  thy  captives  in  the  midst  of  them.”  The  cap¬ 
tivity  referred  to  can  be  no  other  than  their  captivity  in 
death;  for  those  mentioned  were  then  dead.  In  death  all 
are  captives;  and  Christ  comes  to  open  the  doors  of  the 
grave,  and  to  set  at  liberty  the  captives.  (Isa.  61:1; 
Zech.  9:11.)  In  verse  55  this  is  called  a  “return  to  their 
former  estate  ” — a  restitution. 

Some,  who  are  willing  enough  to  accept  of  God’s  mercy 
through  Christ  in  the  forgiveness  of  their  own  trespasses 
and  weaknesses  under  greater  light  and  knowledge,  cannot 
conceive  of  the  same  favor  being  applicable  under  the 
New  Covenant  to  others;  though  they  seem  to  admit  the 
Apostle’s  statement  that  Jesus  Christ,  by  the  favor  of  God, 
tasted  death  for  every  man.  Some  of  these  suggest  that 
the  Lord  must,  in  this  prophecy,  be  speaking  ironically 
to  the  Jews,  implying  that  He  would  just  as  willingly 
bring  back  the  Sodomites  as  them,  but  had  no  intention 
of  restoring  either.  But  let  us  see  how  the  succeeding 
verses  agree  with  this  idea.  The  Lord  says,  “  Neverthe¬ 
less,  I  will  remember  my  covenant  with  thee  in  the  days 
of  thy  youth,  and  I  will  establish  unto  thee  an  everlast- 


Our  Lord's  Return 


113 

ing  covenant.  Then,  thou  shalt  remember  thy  ways  and 
be  ashamed,  when  thou  shalt  receive  thy  sisters.  .  .  .  And 
I  will  establish  My  covenant  with  thee,  and  thou  shalt 
know  that  I  am  the  Lord ;  that  thou  mayest  remember  and 
be  confounded,  and  never  open  thy  mouth  any  more  be¬ 
cause  of  thy  shame,  when  I  am  pacified  toward  thee  for 
all  that  thou  hast  done,  saith  the  Lord  God.”  When  a 
promise  is  thus  signed  by  the  Great  Jehovah,  all  who  have 
set  to  their  seal  that  God  is  true  may  rejoice  in  its  cer¬ 
tainty  with  confidence ;  especially  those  who  realize  that 
these  New  Covenant  blessings  have  been  confirmed  of  God 
in  Christ,  whose  precious  blood  is  to  seal  the  covenant. 

To  this  Paul  adds  his  testimony,  saying,  “  And  so  all 
Israel  [living  and  dead]  shall  be  saved  [recovered  from 
blindness],  as  it  is  written,  ‘  There  shall  come  out  of  Zion 
the  Deliverer,  and  shall  turn  away  ungodliness  from  Ja¬ 
cob.  For  this  is  My  covenant  unto  them  when  I  shall  take 
away  their  sins.’  .  .  .  They  are  beloved  for  the  fathers’ 
sakes;  because  the  gracious  gifts  and  callings  of  God  are 
not  things  to  be  repented  of.— Rom.  11  :26-29. 

We  need  not  wonder  that  Jews,  Sodomites,  Samaritans, 
and  all  mankind,  will  be  ashamed  and  confounded  when  in 
His  own  “  due  time  ”  God  shows  forth  the  riches  of  His 
favor.  Yea,  many  of  those  who  are  now  God’s  children 
will  be  confounded  and  amazed  when  they  see  how  God 
so  loved  the  world,  and  how  much  His  thoughts  and 
plans  were  above  their  own. 

Christian  people  generally  believe  that  God’s  blessings 
are  all  and  only  for  the  selected  Church,  but  now  we  begin 
to  see  that  God’s  plan  is  wider  than  we  had  supposed,  and 
that  though  He  has  given  the  Church  “  exceeding  great 
and  precious  promises,”  He  has  also  made  bountiful  pro¬ 
vision  for  the  world  which  Lie  so  loved  as  to  redeem.  The 
Jews  made  a  very  similar  mistake  in  supposing  that  all  the 
promises  of  God  were  to  and  for  them  alone ;  but  when 
the  “  due  time  ”  came  and  the  Gentiles  were  favored,  the 


1 14  The  Plan  of  the  Ages 

remnant  of  Israel,  whose  hearts  were  large  enough  to  re¬ 
joice  in  this  wider  evidence  of  God’s  grace,  shared  that 
increased  favor,  while  the  rest  were  blinded  by  prejudice 
and  human  tradition.  Let  those  of  the  Church  who  now 
see  the  dawning  light  of  the  Millennial  age,  with  its  gra¬ 
cious  advantages  for  all  the  world,  take  heed  lest  they  be 
found  in  opposition  to  the  advancing  light,  and  so  for  a 
time  be  blinded  to  its  glory  and  blessings. 

How  different  is  this  glorious  plan  of  God  for  the  selec¬ 
tion  of  a  few  now,  in  order  to  the  blessing  of  the  'many 
hereafter,  from  the  distortions  of  these  truths,  as  repre¬ 
sented  by  the  two  opposing  views — Calvinism  and  Armin- 
ianism.  The  former  both  denies  the  Bible  doctrine  of 
Free  Grace  and  miserably  distorts  the  glorious  doctrine 
of  Election;  the  latter  denies  the  doctrine  of  Election  and 
fails  to  comprehend  the  blessed  fulness  of  God’s  Free 
Grace. 

Calvinism  says : — God  is  all-wise ;  He  knew  the  end 
from  the  beginning;  and  as  all  His  purposes  shall  be  ac¬ 
complished,  He  never  could  have  intended  to  save  any  but 
a  few,  the  Church.  These  He  elected  and  fore-ordained 
to  be  eternally  saved ;  all  others  were  equally  fore-ordained 
and  elected  to  go  to  eternal  torment ;  for  “  Known  unto 
God  are  all  His  works  from  the  beginning  of  the  world.” 

This  view  has  its  good  features.  It  recognizes  God’s 
omniscience.  This  would  be  our  ideal  of  a  great  God. 
were  it  not  that  two  essential  qualities  of  greatness  are 
lacking,  namely,  love  and  justice,  neither  of  which  is  ex¬ 
emplified  in  bringing  into  the  world  nineteen  billions  of 
creatures  doomed  to  eternal  torture  before  they  were 
born,  and  mocked  with  protestations  of  His  love.  Since 
God  is  love,  and  justice  is  the  foundation  of  His  throne, 
such  cannot  be  His  character. 

Arminianism  says: — Yes,  God  is  love;  and  in  bringing 
humanity  into  the  world  He  meant  them  no  harm — only 
good.  But  Satan  succeeded  in  tempting  the  first  pair,  and 


Our  Lord’s  Return 


H5 

thus  sin  entered  into  the  world,  and  death  by  sin.  And 
ever  since,  God  has  been  doing  all  He  can  to  deliver  man 
from  his  enemy,  even  to  the  giving  of  His  Son.  And 
though  now,  six  thousand  years  after,  the  gospel  has 
reached  only  a  very  small  proportion  of  mankind,  yet  we 
do  hope  and  trust  that  within  six  thousand  years  more, 
through  the  energy  and  liberality  of  the  church,  God  will 
so  far  have  remedied  the  evil  introduced  by  Satan  that  all 
then  living  may  at  least  know  of  His  love,  and  have  an 
opportunity  to  believe  and  be  saved. 

While  this  view  presents  God  as  a  being  full  of  loving 
and  benevolent  designs  for  His  creatures,  it  implies  that 
he  lacks  ability  and  foreknowledge  adequate  to  the  accom¬ 
plishment  of  His  benevolent  designs :  that  He  is  deficient 
in  wisdom  and  power.  From  this  view  it  would  appear 
that  while  God  was  engaged  in  arranging  and  devising  for 
the  good  of  His  newly-created  children,  Satan  slipped  in 
and  by  one  master-stroke  upset  all  God’s  plans  to  such  an 
extent  that,  even  by  exhausting  all  His  power,  God  must 
spend  twelve  thousand  years  to  re-instate  righteousness, 
even  to  such  a  degree  that  the  remainder  of  the  race  who 
still  live  will  have  an  opportunity  to  choose  good  as  readily 
as  evil.  But  the  nineteen  billions  of  the  past  six  thousand 
years,  and  as  many  more  of  the  next,  are,  according  to 
this  view,  lost  to  all  eternity,  in  spite  of  God’s  love  for 
them,  because  Satan  interfered  with  His  plans.  Thus 
Satan  would  get  thousands  into  eternal  torment  to  one 
that  God  saves  to  glory. 

This  view  must  exalt  men’s  ideas  of  the  wisdom  and 
power  of  Satan,  and  lower  their  estimation  of  these  attri¬ 
butes  in  God,  of  whom  the  Psalmist  to  the  contrary  de¬ 
clares  that,  “  He  spake  and  it  was  done ;  He  commanded 
and  it  stood  fast.”  But  no:  God  was  not  surprised  nor 
overtaken  by  the  adversary;  neither  has  Satan  in  any 
measure  thwarted  His  plans.  God  is,  and  always  has  been, 
perfect  master  of  the  situation,  and  in  the  end  it  will  be 


n6 


The  Plan  of  the  Ages 

seen  that  all  has  been  working  together  to  the  accomplish¬ 
ment  of  His  purposes. 

While  the  doctrines  of  election  and  free  grace,  as  taught 
by  Calvinism  and  Arminianism,  could  never  be  harmon¬ 
ized  with  each  other,  with  reason,  or  with  the  Bible,  yet 
these  two  glorious  Bible  doctrines  are  perfectly  harmoni¬ 
ous  and  beautiful,  seen  from  the  standpoint  of  the  plan  of 
the  ages. 

Seeing,  then,  that  so  many  of  the  great  and  glorious  fea¬ 
tures  of  God’s  plan  for  human  salvation  from  sin  and 
death  lie  in  the  future,  and  that  the  second  advent  of  our 
Lord  Jesus  is  the  designed  first  step  in  the  accomplishment 
of  those  long  promised  and  long  expected  blessings,  shall 
we  not  even  more  earnestly  long  for  the  time  of  His  sec¬ 
ond  advent  than  the  less  informed  Jew  looked  and  longed 
for  His  first  advent?  Seeing  that  the  time  of  evil,  injustice 
and  death  is  to  be  brought  to  an  end  by  the  dominion  of 
power  which  He  will  then  exercise,  and  that  righteous¬ 
ness,  truth  and  peace  are  to  be  universal,  who  should  not 
rejoice  to  see  His  day?  And  who  that  is  now  suffering 
with  Christ,  inspired  by  the  precious  promise  that  “  if  we 
suffer  with  Him  we  shall  also  reign  with  Him,”  will  not 
lift  up  his  head  and  rejoice  at  any  evidence  of  the  ap* 
proach  of  the  Master,  knowing  thereby  that  our  deliver¬ 
ance  and  our  glorification  with  Him  draw  nigh?  Surely 
all  in  sympathy  with  His  mission  of  blessing  and  His  spirit 
of  love  will  hail  every  evidence  of  His  coming  as  the  ap¬ 
proach  of  the  “great  joy  which  shall  be  to  all  people.” 


CHAPTER  VII. 


THE  PERMISSION  OF  EVIL  AND  ITS  RELATION  TO 

GOD’S  PLAN. 

Why  Evil  was  Permitted. — Right  and  Wrong  as  Principles. — The 
Moral  Sense. — God  Permitted  Evil,  and  will  Overrule  it  for 
Good. — God  not  the  Author  of  Sin. — Adam’s  Trial  not  a  Farce. 
— His  Temptation  Severe. — He  Sinned  Wilfully. — The  Penalty 
of  Sin  not  Unjust,  nor  Too  Severe. — The  Wisdom,  Love  and 
Justice  Displayed  in  Condemning  All  in  Adam. — God’s  Law 
Universal. 

EVIL  is  that  which  produces  unhappiness;  anything 
which  either  directly  or  remotely  causes  suffering  of 
any  kind. — Webster.  This  subject,  therefore,  not  only  in¬ 
quires  regarding  human  ailments,  sorrows,  pains,  weak¬ 
nesses  and  death,  but  goes  back  of  all  these  to  consider 
their  primary  cause — sin — and  its  remedy.  Since  sin  is 
the  cause  of  evil,  its  removal  is  the  only  method  of  perma¬ 
nently  curing  the  malady. 

No  difficulty,  perhaps,  more  frequently  presents  itself  to 
the  inquiring  mind  than  the  questions,  Why  did  God  per¬ 
mit  the  present  reign  of  evil?  Why  did  He  permit  Satan 
to  present  the  temptation  to  our  first  parents,  after  having 
created  them  perfect  and  upright?  Or  why  did  He  allow 
the  forbidden  tree  to  have  a  place  among  the  good? 
Despite  all  attempts  to  turn  it  aside,  the  question  will  ob¬ 
trude  itself — Could  not  God  have  prevented  all  possibility 
of  man’s  fall? 

The  difficulty  undoubtedly  arises  from  a  failure  to  com¬ 
prehend  the  plan  of  God.  God  could  have  prevented  the 
entrance  of  sin,  but  the  fact  that  He  did  not  should  be 
sufficient  proof  to  us  that  its  present  permission  is  de- 

n  7 


n8 


The  Plan  of  the  Ages 

signed  ultimately  to  work  out  some  greater  good.  God’s 
plans,  seen  in  their  completeness,  will  prove  the  wisdom  of 
the  course  pursued.  Some  inquire,  Could  not  God,  with 
whom  all  things  are  possible,  have  interfered  in  season  to 
prevent  the  full  accomplishment  of  Satan’s  design?  Doubt¬ 
less  He  could ;  but  such  interference  would  have  prevented 
the  accomplishment  of  His  own  purposes.  His  purpose 
was  to  make  manifest  the  perfection,  majesty  and  right¬ 
eous  authority  of  His  law,  and  to  prove  both  to  men  and 
to  angels  the  evil  consequences  resulting  from  its  violation. 
Besides,  in  their  very  nature,  some  things  are  impossible 
even  with  God,  as  the  Scriptures  state.  It  is  “  impossible 
for  God  to  lie”  (Heb.  6:18.)  “He  cannot  deny  Himself.” 
(2  Tim.  2:13.)  He  cannot  do  wrong,  and  therefore  He 
could  not  choose  any  but  the  wisest  and  best  plan  for  in¬ 
troducing  His  creatures  into  life,  even  though  our  short¬ 
sighted  vision  might  for  a  time  fail  to  discern  the  hidden 
springs  of  infinite  wisdom. 

The  Scriptures  declare  that  all  things  were  created  for 
the  Lord’s  pleasure  (Rev.  4:11) — without  doubt,  for  the 
pleasure  of  dispensing  His  blessings,  and  of  exercising  the 
attributes  of  His  glorious  being.  And  though,  in  the  work¬ 
ing  out  of  His  benevolent  designs,  He  permits  evil  and  evil 
doers  for  a  time  to  play  an  active  part,  yet  it  is  not  for 
evil’s  sake,  nor  because  He  is  in  league  with  sin;  for  He 
declares  that  He  is  “  not  a  God  that  hath  pleasure  in  wick¬ 
edness.”  (Psa.  5:4.)  Though  opposed  to  evil  in  every 
sense,  God  permits  ( i .  e .,  does  not  hinder)  it  for  a  time, 
because  His  wisdom  sees  a  way  in  which  it  may  be  made 
a  lasting  and  valuable  lesson  to  His  creatures. 

It  is  a  self-evident  truth  that  for  every  right  principle 
there  is  a  corresponding  wrong  principle ;  as,  for  instance, 
truth  and  falsity,  love  and  hatred,  justice  and  injustice. 
We  distinguish  these  opposite  principles  as  right  and 
wrong,  by  their  effects  when  put  in  action.  That  principle 
the  result  of  which,  when  active,  is  beneficial  and  produc- 


Permission  of  Evil  119 

tive  of  ultimate  order,  harmony  and  happiness,  we  call  a 
right  principle;  and  the  opposite,  which  is  productive  of 
discord,  unhappiness  and  destruction,  we  call  a  wrong 
principle.  The  results  of  these  principles  in  action  we  call 
good  and  evil;  and  the  intelligent  being,  capable  of  dis¬ 
cerning  the  right  principle  from  the  wrong,  and  volun¬ 
tarily  governed  by  the  one  or  the  other,  we  call  virtuous 
or  sinful. 

This  faculty  of  discerning  between  right  and  wrong 
principles  is  called  the  moral  sense,  or  conscience.  It  is  by 
this  moral  sense  which  God  has  given  to  man  that  we  are 
able  to  judge  of  God  and  to  recognize  that  He  is  good. 
It  is  to  this  moral  sense  that  God  always  appeals  to  prove 
His  righteousness  or  justice;  and  by  the  same  moral  sense 
Adam  could  discern  sin,  or  unrighteousness,  to  be  evil, 
even  before  he  knew  all  its  consequences.  The  lower  or¬ 
ders  of  God’s  creatures  are  not  endowed  with  this  moral 
sense.  A  dog  has  some  intelligence,  but  not  to  this  degree, 
though  he  may  learn  that  certain  actions  bring  the  ap¬ 
proval  and  reward  of  his  master,  and  certain  others  his 
disapproval.  He  might  steal  or  take  life,  but  would  not 
be  termed  a  sinner;  or  he  might  protect  property  and  life, 
but  would  not  be  called  virtuous — because  he  is  ignorant 
of  the  moral  quality  of  his  actions. 

God  could  have  made  mankind  devoid  of  ability  to  dis¬ 
cern  between  right  and  wrong,  or  able  only  to  discern  and 
to  do  right;  but  to  have  made  him  so  would  have  been  to 
make  merely  a  living  machine,  and  certainly  not  a  mental 
image  of  His  Creator.  Or  He  might  have  made  man  per¬ 
fect  and  a  free  agent,  as  He  did,  and  have  guarded  him 
from  Satan’s  temptation.  In  that  case,  man’s  experience 
being  limited  to  good,  he  would  have  been  continually 
liable  to  suggestions  of  evil  from  without,  or  to  ambitions 
from  within,  which  would  have  made  the  everlasting  fu¬ 
ture  uncertain,  and  an  outbreak  of  disobedience  and  dis¬ 
order  might  always  have  been  a  possibility ;  besides  which, 


120 


The  Plan  of  the  Ages ; 

good  would  never  have  been  so  highly  appreciated  except 
by  its  contrast  with  evil. 

God  first  made  His  creatures  acquainted  with  good,  sur¬ 
rounding  them  with  it  in  Eden;  and  afterward,  as  a  pen¬ 
alty  for  disobedience,  He  gave  them  a  severe  knowledge 
of  evil.  Expelled  from  Eden  and  deprived  of  fellowship 
with  Himself,  God  let  them  experience  sickness,  pain  and 
death,  that  they  might  thus  forever  know  evil  and  the 
inexpediency  and  exceeding  sinfulness  of  sin. 

By  a  comparison  of  results  they  came  to  an  appreciation 
and  proper  estimate  of  both ;  “  And  the  Lord  said,  Behold, 
the  man  is  become  as  one  of  us,  to  know  good  and  evil.” 
(Gen.  3:22.)  In  this  their  posterity  share,  except  that 
they  first  obtain  their  knowledge  of  evil,  and  cannot  fully 
realize  what  good  is  until  they  experience  it  in  the  Millen¬ 
nium,  as  a  result  of  their  redemption  by  Him  who  will 
then  be  their  Judge  and  King. 

The  moral  sense,  or  judgment  of  right  and  wrong,  and 
the  liberty  to  use  it,  which  Adam  possessed,  were  impor¬ 
tant  features  of  his  likeness  to  God.  The  law  of  right  and 
wrong  was  written  in  his  natural  constitution.  It  was  a 
part  of  his  nature,  just  as  it  is  a  part  of  the  divine  nature. 
But  let  us  not  forget  that  this  image  or  likeness  of  God, 
this  originally  law-inscribed  nature  of  man,  has  lost  much 
of  its  clear  outline  through  the  erasing,  degrading  influ¬ 
ence  of  sin;  hence  it  is  not  now  what  it  was  in  the  first 
man.  Ability  to  love  implies  ability  to  hate;  hence  we 
may  reason  that  the  Creator  could  not  make  man  in  His 
own  likeness,  with  power  to  love  and  to  do  right,  without 
the  corresponding  ability  to  hate  and  to  do  wrong.  This 
liberty  of  choice,  termed  free  moral  agency,  or  free  will, 
is  a  part  of  man’s  original  endowment;  and  this,  together 
with  the  full  measure  of  his  mental  and  moral  faculties, 
constituted  him  an  image  of  his  Creator.  To-day,  after 
six  thousand  years  of  degradation,  so  much  of  the  original 
likeness  has  been  erased  by  sin  that  we  are  not  free,  being 


Permission  of  Evil  121 

bound,  to  a  greater  or  less  extent,  by  sin  and  its  entail- 
ments,  so  that  sin  is  now  more  easy  and  therefore  more 
agreeable  to  the  fallen  race  than  is  righteousness. 

That  God  could  have  given  Adam  such  a  vivid  impres¬ 
sion  of  the  many  evil  results  of  sin  as  would  have  deterred 
him  from  it,  we  need  not  question,  but  we  believe  that  God 
foresaw  that  an  actual  experience  of  the  evil  would  be  the 
surest  and  most  lasting  lesson  to  serve  man  eternally;  and 
for  that  reason  God  did  not  prevent  but  permitted  man  to 
take  his  choice,  and  to  feel  the  consequences  of  evil.  Had 
opportunity  to  sin  never  been  permitted,  man  could  not 
have  resisted  it,  consequently  there  would  have  been  nei¬ 
ther  virtue  nor  merit  in  his  right-doing.  God  seeketh  such 
to  worship  Him  as  worship  in  spirit  and  in  truth.  He  de¬ 
sires  intelligent  and  willing  obedience,  rather  than  ignor¬ 
ant,  mechanical  service.  He  already  had  in  operation  in¬ 
animate  mechanical  agencies  accomplishing  His  will,  but 
His  design  was  to  make  a  nobler  thing,  an  intelligent  crea¬ 
ture  in  His  own  likeness,  a  lord  for  earth,  whose  loyalty 
and  righteousness  would  be  based  upon  an  appreciation  of 
right  and  wrong,  of  good  and  evil. 

The  principles  of  right  and  wrong,  as  principles,  have 
always  existed,  and  must  always  exist;  and  all  perfect, 
intelligent  creatures  in  God’s  likeness  must  be  free  to 
choose  either,  though  the  right  principle  only  will  forever 
continue  to  be  active.  The  Scriptures  inform  us  that 
when  the  activity  of  the  evil  principle  has  been  permitted 
long  enough  to  accomplish  God’s  purpose,  it  will  forever 
cease  to  be  active,  and  that  all  who  continue  to  submit  to 
its  control  shall  forever  cease  to  exist.  (1  Cor.  15:25,  26; 
Heb.  2:14.)  Right-doing  and  right-doers,  only,  shall  con¬ 
tinue  forever. 

But  the  question  recurs  in  another  form:  Could  not  man 
have  been  made  acquainted  with  evil  in  some  other  way 
than  by  experience  ?  There  are  four  ways  of  knowing 
things  namely,  by  intuition,  by  observation,  by  experience, 


1 22 


The  Plan  of  the  Ages 

and  by  information  received  through  sources  accepted  as 
positively  truthful.  An  intuitive  knowledge  would  be  a  di¬ 
rect  apprehension,  without  the  process  of  reasoning,  or  the 
necessity  for  proof.  Such  knowledge  belongs  only  to  the 
divine  Jehovah,  the  eternal  fountain  of  all  wisdom  and 
truth,  who,  of  necessity  and  in  the  very  nature  of  things, 
is  superior  to  all  His  creatures.  Therefore,  man's  knowl¬ 
edge  of  good  and  evil  could  not  be  intuitive.  Man’s  knowl¬ 
edge  might  have  come  by  observation,  but  in  that  event 
there  must  needs  have  been  some  exhibition  of  evil  and 
its  results  for  man  to  observe.  This  would  imply  the  per¬ 
mission  of  evil  somewhere,  among  some  beings,  and  why 
not  as  well  among  men,  and  upon  the  earth,  as  among 
others  elsewhere? 

Why  should  not  man  be  the  illustration,  and  get  his 
knowledge  by  practical  experience  ?  It  is  so :  man  is  gain¬ 
ing  a  practical  experience,  and  is  furnishing  an  illustra¬ 
tion  to  others  as  well,  being  “  made  a  spectacle  to  angels.” 

Adam  already  had  a  knowledge  of  evil  by  information, 
but  that  was  insufficient  to  restrain  him  from  trying  the 
experiment.  Adam  and  Eve  knew  God  as  their  Creator, 
and  hence  as  the  one  who  had  the  right  to  control  and  di¬ 
rect  them ;  and  God  had  said  of  the  forbidden  tree,  “  In 
the  day  thou  eatest  thereof,  dying  thou  shalt  die.”  They 
had,  therefore,  a  theoretical  knowledge  of  evil,  though 
they  had  never  observed  or  experienced  its  effects.  Con¬ 
sequently,  they  did  not  appreciate  their  Creator’s  loving 
authority  and  His  beneficent  law,  nor  the  dangers  from 
which  He  thereby  proposed  to  protect  them.  They  there¬ 
fore  yielded  to  the  temptation  which  God  wisely  permitted, 
the  ultimate  utility  of  which  His  wisdom  had  traced. 

Few  appreciate  the  severity  of  the  temptation  under 
which  our  first  parents  fell,  nor  yet  the  justice  of  God  in 
attaching  so  severe  a  penalty  to  what  seems  to  many  so 
slight  an  offense ;  but  a  little  reflection  will  make  all  plain. 
The  Scriptures  tell  the  simple  story  of  how  the  woman, 


123 


Permission  of  Evil 

the  weaker  one,  was  deceived,  and  thus  became  a  trans¬ 
gressor.  Her  experience  and  acquaintance  with  God  were 
even  more  limited  than  Adam’s,  for  he  was  created  first, 
and  God  had  directly  communicated  to  him  before  her 
creation  the  knowledge  of  the  penalty  of  sin,  while  Eve 
probably  received  her  information  from  Adam.  When 
she  had  partaken  of  the  fruit,  she,  having  put  confidence 
in  Satan’s  deceptive  misrepresentation,  evidently  did  not 
realize  the  extent  of  the  transgression,  though  probably 
she  had  misgivings  and  slight  apprehensions  that  all  was 
not  well.  But,  although  deceived,  Paul  says  she  was  a 
transgressor, — though  not  so  culpable  as  if  she  had  trans¬ 
gressed  against  greater  light. 

Adam,  we  are  told,  unlike  Eve,  was  not  deceived 
(i  Tim.  2:14),  hence  he  must  have  transgressed  with  a 
fuller  realization  of  the  sin,  and  with  the  penalty  in  view, 
knowing  certainly  that  he  must  die.  We  can  readily  see 
what  was  the  temptation  which  impelled  him  thus  reck¬ 
lessly  to  incur  the  pronounced  penalty.  Bearing  in  mind 
that  they  were  perfect  beings,  in  the  mental  and  moral 
likeness  of  their  Maker,  the  godlike  element  of  love  was 
displayed  with  marked  prominence  by  the  perfect  man 
toward  his  beloved  companion,  the  perfect  woman.  Real¬ 
izing  the  sin  and  fearing  Eve’s  death,  and  thus  his  loss 
(and  that  without  hope  of  recovery,  for  no  such  hope  had 
been  given),  Adam,  in  despair,  recklessly  concluded  not 
to  live  without  her.  Deeming  his  own  life  unhappy  and 
worthless  without  her  companionship,  he  wilfully  shared 
her  act  of  disobedience  in  order  to  share  the  death-pen¬ 
alty  which  he  probably  supposed  rested  on  her.  Both 
were  “  in  the  transgression,”  as  the  Apostle  shows.  (Rom. 
5:14;  1  Tim.  2:14.)  But  Adam  and  Eve  were  one  and 
not  “  twain  ” ;  hence  Eve  shared  the  sentence  which  her 
conduct  helped  to  bring  upon  Adam. — Rom.  5:12,  17-19. 

God  not  only  foresaw  that,  having  given  man  freedom 
of  choice,  he  would,  through  lack  of  full  appreciation  of 


124 


The  Plan  of  the  Ages 

sin  and  its  results,  accept  it,  but  He  also  saw  that,  becom¬ 
ing  acquainted  with  it,  he  would  still  choose  it,  because 
that  acquaintance  would  so  impair  his  moral  nature  that 
evil  would  gradually  become  more  agreeable  and  more  de¬ 
sirable  to  him  than  good.  Still,  God  designed  to  permit 
evil,  because,  having  the  remedy  provided  for  man’s  re¬ 
lease  from  its  consequences,  He  saw  that  the  result  would 
be  to  lead  him,  through  experience,  to  a  full  appreciation 
of  “  the  exceeding  sinfulness  of  sin  ”  and  of  the  matchless 
brilliancy  of  virtue  in  contrast  with  it — thus  teaching  him 
the  more  to  love  and  honor  his  Creator,  who  is  the  source 
and  fountain  of  all  goodness,  and  forever  to  shun  that 
which  brought  so  much  woe  and  misery.  So  the  final  re¬ 
sult  will  be  greater  love  for  God,  and  greater  hatred  of  all 
that  is  opposed  to  His  will,  and  consequently  the  firm 
establishment  in  everlasting  righteousness  of  all  such  as 
shall  profit  by  the  lessons  God  is  now  teaching  through 
the  permission  of  sin  and  correlative  evils.  However,  a 
wide  distinction  should  be  observed  between  the  indisput¬ 
able  fact  that  God  has  permitted  sin,  and  the  serious  error 
of  some  which  charges  God  with  being  the  author  and 
instigator  of  sin.  The  latter  view  is  both  blasphemous  and 
contradictory  to  the  facts  presented  in  the  Scriptures. 
Those  who  fall  into  this  error  generally  do  so  in  an  at¬ 
tempt  to  find  another  plan  of  salvation  than  that  which 
God  has  provided  through  the  sacrifice  of  Christ  as  our 
ransom-price.  If  they  succeed  in  convincing  themselves 
and  others  that  God  is  responsible  for  all  sin  and  wicked¬ 
ness  and  crime,*  and  that  man  as  an  innocent  tool  in  His 

*  Two  texts  of  Scripture  (Isa.  45:7  and  Amos  3:6)  are  used  to 
sustain  this  theory,  but  by  a  misinterpretation  of  the  word  evil  in  both 
texts.  Sin  is  always  an  evil,  but  an  evil  is  not  always  a  sin.  An  earth¬ 
quake,  a  conflagration,  a  flood,  or  a  pestilence  would  be  a  calamity, 
an  evil ;  but  none  of  these  would  be  sins.  The  word  evil  in  the  texts 
cited  signifies  calamities.  The  same  Hebrew  word  is  translated  af¬ 
fliction  in  Psa.  34:19;  107:39;  Jer.  48:16;  Zech.  1:15.  It  is  trans¬ 
lated  trouble  in  Psa.  27:5;  41:1;  88:3;  107:26;  Jer.  51:2;  Lam.  1:21. 
It  is  translated  calamities,  adversity  and  distress  in  1  Sam.  10:19; 
Psa.  10:6;  94:13;  141:5;  Eccl.  7:14;  Neh.  2:17.  And  the  same  word 
is  in  very  many  places  rendered  harm,  mischief,  sore,  hurt,  misery, 
grief  and  sorrow. 


Permission  of  Evil 


125 


hands  was  forced  into  sin,  then  they  have  cleared  the  way 
for  the  theory  that  not  a  sacrifice  for  our  sins,  nor  mercy 
in  any  form,  was  needed,  but  simply  and  only  justice. 
Thus,  too,  they  lay  a  foundation  for  another  part  of  their 
false  theory,  viz.,  universalism,  claiming  that  as  God 
caused  all  the  sin  and  wickedness  and  crime  in  all,  He  will 
also  cause  the  deliverance  of  all  mankind  from  sin  and 
death.  And  reasoning  that  God  willed  and  caused  the  sin, 
and  that  none  could  resist  Him,  so  they  claim  that  when 
He  shall  will  righteousness  all  will  likewise  be  powerless 
to  resist  Him.  But  in  all  such  reasoning,  man’s  noblest 
quality,  liberty  of  will  or  choice,  the  most  striking  feature 
of  his  likeness  to  his  Creator,  is  entirely  set  aside;  and 
man  is  theoretically  degraded  to  a  mere  machine  which 
acts  only  as  it  is  acted  upon.  If  this  were  the  case,  man, 
instead  of  being  the  lord  of  earth,  would  be  inferior  even 
to  insects;  for  they  undoubtedly  have  a  will  or  power  of 
choice.  Even  the  little  ant  has  been  given  a  power  of 
will  which  man,  though  by  his  greater  power  he  may 
oppose  and  thwart,  cannot  destroy. 

True,  God  has  power  to  force  man  into  either  sin  or 
righteousness,  but  His  Word  declares  that  He  has  no  such 
purpose.  He  could  not  consistently  force  man  into  sin  for 
the  same  reason  that  “  He  cannot  deny  Himself.”  Such  a 
course  would  be  inconsistent  with  His  righteous  character, 
and  therefore  an  impossibility.  And  He  seeks  the  worship 
and  love  of  only  such  as  worship  Him  in  spirit  and  in 
truth.  To  this  end  He  has  given  man  a  liberty  of  will  like 
unto  His  own,  and  desires  him  to  choose  righteousness. 

In  Isa.  45:7  and  Amos.  3:6  the  Lord  would  remind  Israel  of  His 
covenant  made  with  them  as  a  nation — that  if  they  would  obey  His 
laws  He  would  bless  them  and  protect  them  from  the  calamities  com¬ 
mon  to  the  world  in  general;  but  that  if  they  would  forsake  Him  He 
would  bring  calamities  (evils)  upon  them  as  chastisements.  See  Deut. 
28:1-14,  15-32;  Lev.  26:14-16;  Josh.  23:6-11,  12-16. 

When  calamities  came  upon  them,  however,  they  were  inclined  to 
consider  them  as  accidents  and  not  as  chastisements.  Hence  God 
sent  them  word  through  the  prophets,  reminding  them  of  their  cove¬ 
nant  and  telling  them  that  their  calamities  were  from  Him  and  by 
His  will  for  their  correction.  It  is  absurd  to  use  these  texts  to  prove. 
God  the  author  of  sin,  for  they  do  not  at  all  refer  to  sin. 


i2o  The  Plan  of  the  Ages 

Permitting  man  to  choose  for  himself  led  to  his  fall  from 
divine  fellowship  and  favor  and  blessings,  into  death.  By 
his  experience  in  sin  and  death,  man  learns  practically 
what  God  offered  to  teach  him  theoretically,  without  his 
experiencing  sin  and  its  results.  God’s  foreknowledge  of 
what  man  would  do  is  not  used  against  him,  as  an  excuse 
for  degrading  him  to  a  mere  machine-being:  on  the  con¬ 
trary,  it  is  used  in  man’s  favor;  for  God,  foreseeing  the 
course  man  would  take  if  left  free  to  choose  for  himself, 
did  not  hinder  him  from  tasting  sin  and  its  bitter  results 
experimentally,  but  He  began  at  once  to  provide  a  means 
for  his  recovery  from  his  first  transgression  by  providing 
a  Redeemer,  a  great  Savior,  able  to  save  to  the  uttermost 
all  who  would  return  unto  God  through  Him.  To  this  end 
— that  man  might  have  a  free  mill  and  yet  be  enabled  to 
profit  by  his  first  failure  in  its  misuse,  in  disobedience  to 
the  Lord’s  will — God  has  provided  not  only  a  ransom  for 
all,  but  also  that  a  knowledge  of  the  opportunity  thus 
offered  of  reconciliation  with  Himself  shall  be  testified  to 
all  in  due  time. — i  Tim.  2:3-6. 

The  severity  of  the  penalty  was  not  a  display  of  hatred 
and  malice  on  God’s  part,  but  the  necessary  and  inevitable, 
final  result  of  evil,  which  God  thus  allowed  man  to  see 
and  feel.  God  can  sustain  life  as  long  as  He  sees  fit,  even 
against  the  destructive  power  of  actual  evil;  but  it  would 
be  as  impossible  for  God  to  sustain  such  a  life  everlast¬ 
ingly,  as  it  is  for  God  to  lie.  That  is,  it  is  morally  im¬ 
possible.  Such  a  life  could  only  become  more  and  more  a 
source  of  unhappiness  to  itself  and  others ;  therefore,  God 
is  too  good  to  sustain  an  existence  so  useless  and  injurious 
to  itself  and  others,  and,  His  sustaining  power  being  with¬ 
drawn,  destruction,  the  natural  result  of  evil,  would  en¬ 
sue.  Life  is  a  favor,  a  gift  of  God,  and  it  will  be  con¬ 
tinued  everlastingly  only  to  the  obedient. 

No  injustice  has  been  done  to  Adam’s  posterity  in  not 
affording  them  each  an  individual  trial.  Jehovah  was  in 


Permission  of  Evil 


127 


no  sense  bound  to  bring  us  into  existence;  and,  having 
brought  us  into  being,  no  law  of  equity  or  justice  binds 
Him  to  perpetuate  our  being  everlastingly,  nor  even  to 
grant  us  a  trial  under  promise  of  everlasting  life  if  obedi¬ 
ent.  Mark  this  point  well.  The  present  life,  which  from 
the  cradle  to  the  tomb  is  but  a  process  of  dying,  is,  not¬ 
withstanding  all  its  evils  and  disappointments,  a  boon,  a 
favor,  even  if  there  were  no  hereafter.  The  large  ma¬ 
jority  so  esteem  it,  the  exceptions  (suicides)  being  com¬ 
paratively  few;  and  these  our  courts  of  justice  have  re¬ 
peatedly  decided  to  be  mentally  unbalanced,  as  otherwise 
they  would  not  thus  cut  themselves  off  from  present  bless¬ 
ings.  Besides,  the  conduct  of  the  perfect  man,  Adam, 
shows  us  what  the  conduct  of  his  children  would  have 
been  under  similar  circumstances. 

Many  have  imbibed  the  erroneous  idea  that  God  placed 
our  race  on  trial  for  life  with  the  alternative  of  eternal 
torture,  whereas  nothing  of  the  kind  is  even  hinted  at  in 
the  penalty.  The  favor  or  blessing  of  God  to  His  obedient 
children  is  life — continuous  life — free  from  pain,  sickness 
and  every  other  element  of  decay  and  death.  Adam  was 
given  this  blessing  in  the  full  measure,  but  was  warned 
that  he  would  be  deprived  of  this  “  gift  ”  if  he  failed  to 
render  obedience  to  God — “  In  the  day  that  thou  eatest 
thereof,  dying,  thou  shalt  die.”  He  knew  nothing  of  a 
life  in  torment,  as  the  penalty  of  sin.  Life  everlasting  is 
nowhere  promised  to  any  but  the  obedient.  Life  is  God’s 
gift,  and  death,  the  opposite  of  life,  is  the  penalty  He 
prescribes. 

Eternal  torture  is  nowhere  suggested  in  the  Old  Testa¬ 
ment  Scriptures,  and  only  a  few  statements  in  the  New 
Testament  can  be  so  misconstrued  as  to  appear  to  teach 
it;  and  these  are  found  either  among  the  symbolisms  of 
Revelation,  or  among  the  parables  and  dark  sayings  of 
cur  Lord,  which  were  not  understood  by  the  people  who 
heard  them  (Luke  8:10),  and  which  seem  to  be  but  little 


128 


The  Flan  of  the  Ages 

better  comprehended  to-day.*  “  The  wages  of  sin  is 
death.”  (Rom.  6:23.)  “  The  soul  that  sinneth,  it  shall 

die.” — Ezek.  18:4. 

Many  have  supposed  God  unjust  in  allowing  Adam’s 
condemnation  to  be  shared  by  his  posterity,  instead  of 
granting  each  one  a  trial  and  chance  for  everlasting  life 
similar  to  that  which  Adam  enjoyed.  But  what  will  such 
say  if  it  now  be  shown  that  the  world’s  opportunity  and 
trial  for  life  will  be  much  more  favorable  than  was 
Adam’s;  and  that,  too,  because  God  adopted  this  plan  of 
permitting  Adam’s  race  to  share  his  penalty  in  a  natural 
way?  We  believe  this  to  be  the  case,  and  will  endeavor 
to  make  it  plain. 

God  assures  us  that  as  condemnation  passed  upon  all  in 
Adam,  so  He  has  arranged  for  a  new  head,  father  or  life- 
giver  for  the  race,  into  whom  all  may  be  transferred  by 
faith  and  obedience  and  that  as  all  in  Adam  shared  the 
curse  of  death,  so  all  in  Christ  will  share  the  blessing  of 
restitution;  the  Church  being  an  exception.  (Rom.  5:12, 
18,  19.)  Thus  seen,  the  death  of  Jesus,  the  undefiled,  the 
sinless  one,  was  a  complete  settlement  toward  God  of  the 
sin  of  Adam.  As  one  man  had  sinned,  and  all  in  him  had 
shared  his  curse,  his  penalty,  so  Jesus,  having  paid  the 
penalty  of  that  one  sinner,  bought  not  only  Adam,  but  all 
of  his  posterity, — all  men— who  by  heredity  shared  his 
weaknesses  and  sins  and  the  penalty  of  these, — death. 
Our  Lord,  “  the  man  Christ  Jesus,”  Himself  unblemished, 
approved,  and  with  a  perfect  seed  or  race  in  Him,  un¬ 
born,  likewise  untainted  with  sin,  gave  His  all  of  human 
life  and  title  as  the  full  ransom-price  for  Adam  and  the 
race  or  seed  in  him  when  sentenced. 

After  fully  purchasing  the  lives  of  Adam  and  his  race, 
Christ  offers  to  adopt  as  His  seed,  His  children,  all  of 
Adam’s  race  who  will  accept  the  terms  of  His  New  Cove- 

*  We  will  supply  for  ten  cents  a  pamphlet  explaining  every  passage 
of  Scripture  in  which  the  word  “hell”  occurs. 


129 


Permission  of  Evil 

nant  and  thus  by  faith  and  obedience  come  into  the  family 
of  God  and  receive  everlasting  life.  Thus  the  Redeemer 
will  “  see  His  seed  [as  many  of  Adam’s  seed  as  will  ac¬ 
cept  adoption,  upon  His  conditions]  and  prolong  His  days 
[resurrection  to  a  higher  than  human  plane,  being  granted 
Him  by  the  Father  as  a  reward  for  His  obedience]/’  and 
all  in  the  most  unlikely  way; — by  the  sacrifice  of  life  and 
posterity.  And  thus  it  is  written :  “  As  all  in  Adam  die, 
even  so  all  in  Christ  shall  be  made  alive.” — Corrected 
translation,  i  Cor.  15:22. 

The  injury  we  received  through  Adam’s  fall  (we  suf¬ 
fered  no  injustice)  is,  by  God’s  favor,  to  be  more  than 
offset  with  favor  through  Christ;  and  all  will  sooner  or 
later  (in  God’s  “due  time”)  have  a  full  opportunity  to 
be  restored  to  the  same  standing  that  Adam  enjoyed  be¬ 
fore  he  sinned.  Those  who  do  not  receive  a  full  knowl¬ 
edge  and,  by  faith,  an  enjoyment  of  this  favor  of  God  in 
the  present  time  (and  such  are  the  great  majority,  includ¬ 
ing  children  and  heathen)  will  assuredly  have  these  privi¬ 
leges  in  the  next  age,  or  “  world  to  come,”  the  dispensa¬ 
tion  or  age  to  follow  the  present.  To  this  end,  “  all  that 
are  in  their  graves  .  .  .  shall  come  forth.”  As  each  one 
(whether  in  this  age  or  the  next)  becomes  fully  aware  of 
the  ransom-price  given  by  our  Lord  Jesus,  and  of  his  sub¬ 
sequent  privileges,  he  is  considered  as  on  trial,  as  Adam 
was;  and  obedience  brings  lasting  life,  and  disobedience 
lasting  death — the  “  second  death.”  Perfect  obedience, 
however,  without  perfect  ability  to  render  it,  is  not  re¬ 
quired  of  any.  Under  the  Covenant  of  Grace  members  of 
the  Church  during  the  Gospel  age,  have  had  the  righteous¬ 
ness  of  Christ  imputed  to  them  by  faith,  to  make  up  their 
unavoidable  deficiencies  through  the  weaknesses  of  the 
flesh.  Divine  Grace  will  also  operate  toward  “  whosoever 
will  ”  of  the  world  during  the  Millennial  age.  Not  until 
physical  perfection  is  reached  (which  will  be  the  privilege 
of  all  before  the  close  of  the  Millennial  age)  will  abso- 


130 


The  Plan  of  the  Ages 

lute  moral  perfection  be  expected.  That  new  trial,  the 
result  of  the  ransom  and  the  New  Covenant,  will  differ 
from  the  trial  in  Eden,  in  that  in  it  the  acts  of  each  one 
will  affect  only  his  own  future. 

But  would  not  this  be  giving  some  of  the  race  a  second 
chance  to  gain  everlasting  life?  We  answer — The  first 
chance  for  everlasting  life  was  lost  for  himself  and  all  of 
his  race,  “  yet  in  his  loins,”  by  father  Adam’s  disobedi¬ 
ence.  Under  that  original  trial  “  condemnation  passed 
upon  all  men  ” ;  and  God’s  plan  was  that  through  Christ’s 
redemption-sacrifice  Adam,  and  alf  who  lost  life  in  his 
failure,  should,  after  having  tasted  of  the  exceeding  sin¬ 
fulness  of  sin  and  felt  the  weight  of  sin’s  penalty,  be 
given  the  opportunity  to  turn  urito  God  through  faith  in 
the  Redeemer.  If  any  one  chooses  to  call  this  a  “  second 
chance,”  let  him  do  so :  it  must  certainly  be  Adam’s  second 
chance,  and  in  a  sense  at  least  it  is  the  same  for  all  of  the 
redeemed  race,  but  it  will  be  the  first  individual  opportu¬ 
nity  of  his  descendants,  who,  when  born,  were  already 
under  condemnation  to  death.  Call  i-t  what  we  please,  the 
facts  are  the  same;  viz.,  All  were  sentenced  to  death  be¬ 
cause  of  Adam’s  disobedience,  and  all  will  enjoy  (in  the 
Millennial  age)  a  full  opportunity  to  gain  everlasting  life 
under  the  favorable  terms  of  the  New  Covenant.  This,  as 
the  angels  declared,  is  “Good  tidings  of  great  joy  which 
shall  be  unto  all  people.”  And,  as  the  Apostle  declared, 
this  grace  of  God — that  our  Lord  Jesus  “gave  Himself  a 
ransom  for  all,” — must  be  “  testified  ”  to  all  “  in  due  time.” 
(Rom.  5:17-19;  1  Tim.  2:4-6.)  Men,  not  God,  have  lim¬ 
ited  to  the  Gospel  age  this  chance  or  opportunity  of  at¬ 
taining  life.  God,  on  the  contrary,  tells  us  th^t  the  Gospel 
age  is  merely  for  the  selection  of  the  Church,  the  royal 
priesthood,  through  whom,  during  a  succeeding  age,  all 
others  shall  be  brought  to  an  accurate  knowledge  of  the 
truth  and  granted  full  opportunity  to  secure  everlasting 
life  under  the  New  Covenant. 


Permission  of  Evil  13 1 

But  what  advantage  is  there  in  the  method  pursued? 
Why  not  give  all  men  an  individual  chance  for  life  now, 
at  once,  without  the  long  process  of  Adam’s  trial  and  con¬ 
demnation,  the  share  by  his  offspring  in  his  condemnation, 
the  redemption  of  all  by  Christ’s  sacrifice,  and  the  new 
offer  to  all  of  everlasting  life  upon  the  New  Covenant 
conditions?  If  evil  must  be  permitted  because  of  man’s 
free  moral  agency,  why  is  its  extermination  accomplished 
by  such  a  peculiar  and  circuitous  method?  Why  allow  so 
mueh  misery  to  intervene,  and  to  come  upon  many  who 
will  ultimately  receive  the  gift  of  life  as  obedient  children 
of  God? 

Ah!  that  is  the  point  on  which  interest  in  this  subject 
centers.  Had  God  ordered  differently  the  propagation  of 
our  species,  so  that  children  would  not  partake  of  the  re¬ 
sults  of  parental  sins — weaknesses,  mental,  moral  and 
physical — and  had  the  Creator  so  arranged  that  all  should 
have  a  favorable  Edenic  condition  for  their  testing,  and 
that  transgressors  only  should  be  condemned  and  “  cut 
off,”  how  many  might  we  presume  would,  under  all  those 
favorable  conditions,  be  found  worthy,  and  how  many 
unworthy  of  life? 

If  the  one  instance  of  Adam  be  taken  as  a  criterion 
(and  he  certainly  was  in  every  respect  a  sample  of  perfect 
manhood),  the  conclusion  would  be  that  none  would  have 
been  found  perfectly  obedient  and  worthy;  because  none 
would  possess  that  clear  knowledge  of  and  experience  with 
God,  which  would  develop  in  them  full  confidence  in  His 
laws,  beyond  their  personal  judgment.  We  are  assured 
that  it  was  Christ’s  knowledge  of  the  Father  that  enabled 
Him  to  trust  and  obey  implicitly.  (Isa.  53:11.)  But  let 
us  suppose  that  one-fourth  would  gain  life;  or  even  more, 
suppose  that  one-half  were  found  worthy,  and  that  the 
other  half  would  suffer  the  wages  of  sin, — death.  Then 
what?  Let  us  suppose  the  other  half,  the  obedient,  had 
neither  experienced  nor  witnessed  sin :  might  they  not 


132 


The  Plan  of  the  Ages 

forever  feel  a  curiosity  toward  things  forbidden,  only  re¬ 
strained  through  fear  of  God  and  of  the  penalty?  Their 
service  could  not  be  so  hearty  as  though  they  knew  good 
and  evil;  and  hence  had  a  full  appreciation  of  the  benevo¬ 
lent  designs  of  the  Creator  in  making  the  laws  which 
govern  His  own  course  as  well  as  the  'course  of  His 
creatures. 

Then,  too,  consider  the  half  that  would  thus  go  into 
death  as  the  result  of  their  own  wilful  sin.  They  would 
be  lastingly  cut  off  from  life,  and  their  only  hope  would 
be  that  God  would  in  love  remember  them  as  His  crea¬ 
tures,  the  work  of  His  hands,  and  provide  another  trial 
for  them.  But  why  do  so?  The  only  reason  would  be 
a  hope  that  if  they  were  re-awakened  and  tried  again, 
some  of  them,  by  reason  of  their  larger  experience,  might 
then  choose  obedience  and  live. 

But  even  if  such  a  plan  were  as  good  in  its  results  as 
the  one  God  has  adopted,  there  would  be  serious  objec¬ 
tions  to  it. 

How  much  more  like  the  wisdom  of  God  to  confine  sin 
to  certain  limits,  as  His  plan  does.  How  much  better  even 
our  finite  minds  can  discern  it  to  be,  to  have  but  one 
perfect  and  impartial  law,  which  declares  the  wages  of 
wilful  sin  to  be  death — destruction-cutting  off  from  life. 
God  thus  limits  the  evil  which  He  permits,  by  providing 
that  the  Millennial  reign  of  Christ  shall  accomplish  the 
full  extinction  of  evil  and  also  of  wilful  evil-doers,  and 
usher  in  an  eternity  of  righteousness,  based  upon  full 
knowledge  and  perfect  free-will  obedience  by  perfect 
beings. 

But  there  are  two  other  objections  to  the  plan  sug¬ 
gested,  of  trying  each  individual  separately  at  first.  One 
Redeemer  was  quite  sufficient  in  the  plan  which  God 
adopted,  because  only  one  had  sinned,  and  only  one  had 
been  condemned.  (Others  shared  his  condemnation.) 
But  if  the  first  trial  had  been  an  individual  trial,  and  if 


Permission  of  Evil 


133 


one-half  of  the  race  had  sinned  and  been  individually  con¬ 
demned,  it  would  have  required  the  sacrifice  of  a  redeemer 
for  each  condemned  individual.  One  unforfeited  life 
could  redeem  one  forfeited  life,  but  no  more.  The  one 
perfect  man,  “the  man  Christ  Jesus,”  who  redeems  the 
fallen  Adam  (and  our  losses  through  him),  could  not  have 
been  “  a  ransom  [a  corresponding  price]  for  all  ”  under 
any  other  circumstances  than  those  of  the  plan  which  God 
chose. 

If  we  should  suppose  the  total  number  of  human  beings 
since  Adam  to  be  one  hundred  billions,  and  that  only  one- 
half  of  these  had  sinned,  it  would  require  all  of  the  fifty 
billions  of  obedient,  perfect  men  to  die  in  order  to  give  a 
ransom  (a  corresponding  price)  for  all  the  fifty  billions  of 
transgressors;  and  so  by  this  plan  also  death  would  pass 
upon  all.  And  such  a  plan  would  involve  no  less  suffering 
than  is  at  present  experienced. 

The  other  objection  to  such  a  plan  is  that  it  would  seri¬ 
ously  disarrange  God’s  plans  relative  to  the  selection  and 
exaltation  to  the  divine  nature  of  a  “  little  flock,”  the  body 
of  Christ,  a  company  of  which  Jesus  is  the  Head  and 
Lord.  God  could  not  justly  command  the  fifty  billions  of 
obedient  sons  to  give  their  rights,  privileges  and  lives  as 
ransoms  for  the  sinners;  for  under  His  own  law  their 
obedience  would  have  won  the  right  to  lasting  life.  Hence, 
if  those  perfect  men  were  asked  to  become  ransomers  of 
the  fallen  ones,  it  would  be  God’s  plan,  as  with  our  Lord 
Jesus,  to  set  some  special  reward  before  them,  so  that  they, 
for  the  joy  set  before  them,  might  endure  the  penalty  of 
their  brethren.  And  if  the  same  reward  should  be  given 
them  that  was  given  to  our  Lord  Jesus,  namely,  to  par¬ 
take  of  a  new  nature,  the  divine,  and  to  be  highly  exalted 
above  angels  and  principalities  and  powers,  and  every 
name  that  is  named — next  to  Jehovah  (Eph.  1:20,  21), 
then  there  would  be  an  immense  number  on  the  divine 
plane,  which  the  wisdom  of  God  evidently  did  not  approve. 


134 


The  Plan  of  the  Ages 

Furthermore,  these  fifty  billions,  under  such  circum¬ 
stances,  would  all  be  on  an  equality,  and  none  among  them 
chief  or  head,  while  the  plan  God  has  adopted  calls  for 
but  one  Redeemer,  one  highly  exalted  to  the  divine  na¬ 
ture,  and  then  a  “  little  flock  ”  of  those  whom  He  re¬ 
deemed,  and  who  “  walk  in  His  footsteps  ”  of  suffering 
and  self-denial,  to  share  His  name,  His  honor,  His  glory 
and  His  nature,  even  as  the  wife  shares  with  the  husband. 

Those  who  can  appreciate  this  feature  of  God’s  plan, 
which,  by  condemning  all  in  one  representative,  opened 
the  way  for  the  ransom  and  restitution  of  all  by  one  Re¬ 
deemer,  will  find  in  it  the  solution  of  many  perplexities. 
They  will  see  that  the  condemnation  of  all  in  one  was  the 
reverse  of  an  injury:  it  was  a  great  favor  to  all  when 
taken  in  connection  with  God’s  plan  for  providing  justifi¬ 
cation  for  all  through  another  one’s  sacrifice.  Evil  will 
be  forever  extinguished  when  God’s  purpose  in  permitting 
it  shall  have  been  accomplished,  and  when  the  benefits  of 
the  ransom  are  made  co-extensive  with  the  penalty  of  sin. 
It  is  impossible,  however,  to  appreciate  rightly  this  feature 
of  the  plan  of  God  without  a  full  recognition  of  the  sin¬ 
fulness  of  sin,  the  nature  of  its  penalty — death,  the  impor¬ 
tance  and  value  of  the  ransom  which  our  Lord  Jesus  gave, 
and  the  positive  and  complete  restoration  of  the  individual 
to  favorable  conditions,  conditions  under  which  he  will 
have  full  and  ample  trial,  before  being  adjudged  worthy 
of  the  reward  (lasting  life),  or  of  the  penalty  (lasting 
death). 

In  view  of  the  great  plan  of  redemption,  and  the  con¬ 
sequent  “  restitution  of  all  things,”  through  Christ,  we  can 
see  that  blessings  result  through  the  permission  of  evil 
which,  probably,  could  not  otherwise  have  been  so  fully 
realized. 

Not  only  are  men  benefited  to  all  eternity  by  the  experi¬ 
ence  gained,  and  angels  by  their  observation  of  man’s  ex¬ 
periences,  but  all  are  further  advantaged  by  a  fuller  ac- 


Permission  of  Evil 


135 


quaintance  with  God’s  character  as  manifested  in  His 
plan.  When  His  plan  is  fully  accomplished,  all  will  be 
able  to  read  clearly  His  wisdom,  justice,  love  and  power. 
They  will  see  the  justice  which  could  not  violate  the 
divine  decree,  nor  save  the  justly  condemned  race  with¬ 
out  a  full  cancellation  of  their  penalty  by  a  willing  re¬ 
deemer.  They  will  see  the  love  which  provided  this  noble 
sacrifice  and  which  highly  exalted  the  Redeemer  to  God’s 
own  right  hand,  giving  Him  power  and  authority  thereby 
to  restore  to  life  those  whom  He  had  purchased  with  His 
precious  blood.  They  will  also  see  the  power  and  wisdom 
which  were  able  to  work  out  a  glorious  destiny  for  His 
creatures,  and  so  to  overrule  every  opposing  influence  as 
to  make  them  either  the  willing  or  the  unwilling  agents 
for  the  advancement  and  final  accomplishment  of  His 
grand  designs.  Had  evil  not  been  permitted  and  thus 
overruled  by  divine  providence,  we  cannot  see  how  these 
results  could  have  been  attained.  The  permission  of  evil 
for  a  time  among  men  thus  displays  a  far-seeing  wisdom, 
which  grasped  all  the  attendant  circumstances,  devised  the 
remedy,  and  marked  the  final  outcome  through  His  power 
and  grace. 

During  the  Gospel  dispensation  sin  and  its  attendant 
evils  have  been  further  made  use  of  for  the  discipline  and 
preparation  of  the  Church.  Had  sin  not  been  permitted, 
the  sacrifice  of  our  Lord  Jesus  and  of  His  Church,  the 
reward  of  which  is  the  divine  nature,  would  have  been 
impossible. 

It  seems  clear  that  substantially  the  same  law  of  God 
which  is  now  over  mankind,  obedience  to  which  has  the 
reward  of  life,  and  disobedience  the  penalty  of  death, 
must  ultimately  govern  all  of  God’s  intelligent  creatures ; 
and  that  law,  as  our  Lord  defined  it,  is  briefly  compre¬ 
hended  in  the  one  word,  Love.  “  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  strength,  and  with  all  thy  mind;  and  thy 


136 


The  Plan  of  the  Ages. 

neighbor  as  thyself.”  (Luke  10:27.)  Ultimately,  when 
the  purposes  of  God  shall  have  been  accomplished,  the 
glory  of  the  divine  character  will  be  manifest  to  all  intelli¬ 
gent  creatures,  and  the  temporary  permission  of  evil  will 
be  seen  by  all  to  have  been  a  wise  feature  in  the  divine 
policy.  Now,  this  can  be  seen  only  by  the  eye  of  faith, 
looking  onward  through  God’s  Word  at  the  things  spoken 
by  the  mouth  of  all  the  holy  prophets  since  the  world  be¬ 
gan — the  restitution  of  all  things. 


THE  DAY  IS  AT  HAND. 


“Poor,  fainting  pilgrim,  still  hold  on  thy  way — the  dawn  is 
near ! 

True,  thou  art  weary  now;  but  yon  bright  ray  becomes  more 
clear. 

Bear  up  a  little  longer;  wait  for  rest; 

Yield  not  to  slumber,  though  with  toil  oppressed. 

“The  night  of  life  is  mournful,  but  look  on — the  dawn  is  near  l 

Soon  will  earth’s  shadowed  scenes  and  forms  be  gone;  yield 
not  to  fear ! 

The  mountain’s  summit  will,  ere  long,  be  gained, 

And  the  bright  world  of  joy  and  peace  attained. 

“  ‘Joyful  through  hope’  thy  motto  still  must  be — the  dawn  is 
near ! 

What  glories  will  that  dawn  unfold  to  thee!  be  of  good 
cheer ! 

Gird  up  thy  loins ;  bind  sandals  on  thy  feet : 

The  way  is  dark  and  long;  the  end  is  sweet.” 


CHAPTER  VIII. 


THE  DAY  OF  JUDGMENT. 


The  General  View  of  the  Day  of  Judgment. — Is  it  Scriptural? — 
The  Terms,  Judgment  and  Day,  Defined. — Several  Judgment 
Days  Referred  to  in  the  Scriptures. — The  First  Judgment  Day 
and  its  Results. — Another  Appointed. — The  Judge. — The  Char¬ 
acter  of  the  Coming  Judgment. — Similarity  and  Dissimilarity 
of  the  First  and  Second  Judgments. — The  World’s  Present  Ac¬ 
countability. — Two  Intervening  Judgments  and  Their  Objects. — 
Widely  Different  Estimates  of  the  Coming  Judgment. — How 
Prophets  and  Apostles  Viewed  it. 

GOD  hath  appointed  a  day  in  the  which  He  will  judge 
the  world  in  righteousness  by  that  man  whom  He 
hath  ordained  ” — “  Jesus  Christ,  the  righteous.”  “  For  the 
Father  judgeth  no  man,  but  hath  committed  all  judgment 
unto  the  Son.” — Acts  17:31;  1  John  2:1;  John  5:22. 

A  very  vague  and  indefinite  idea  prevails  in  regard  to 
the  day  of  judgment.  The  view  generally  entertained  is 
that  Christ  will  come  to  earth,  seated  upon  a  great  white 
throne,  and  that  He  will  summon  saint  and  sinner  in  rank 
and  file  before  Him  to  be  judged,  amidst  great  convulsions 
of  nature — earthquakes,  opening  graves,  rending  rocks 
and  falling  mountains;  that  the  trembling  sinners  will  be 
brought  from  the  depths  of  everlasting  woe  to  hear  their 
sins  rehearsed,  only  to  be  again  returned  to  an  eternal 
and  merciless  doom;  and  that  the  saints  will  be  brought 
from  heaven  to  witness  the  misery  and  despair  of  the 
condemned,  to  hear  again  the  decision  in  their  own  cases, 
and  to  return.  According  to  the  prevailing  theory,  all  re¬ 
ceive  their  sentence  and  reward  at  death ;  and  this,  which 
by  way  of  distinction  is  commonly  called  the  general  judg- 

137 


138  The  Plan  of  the  Ages 

ment,  is  merely  a  repetition  of  that  first  judgment,  but  for 
no  conceivable  purpose,  since  they  claim  that  a  decision 
which  is  final  and  unalterable  is  rendered  at  death. 

The  entire  time  supposed  to  be  assigned  to  this  stupen¬ 
dous  work  of  judging  billions  is  a  twenty-four  hour  day. 
A  discourse  recently  delivered  to  a  Brooklyn  congrega¬ 
tion  voiced  the  general  view  on  this  subject.  It  affected 
to  give  a  detailed  account  of  the  work  of  the  Day  of  Judg¬ 
ment,  representing  it  as  completed  within  the  limits  of  a 
single  literal  day. 

This  is  a  very  crude  conception,  and  is  entirely  out  of 
harmony  with  the  inspired  Word.  It  is  drawn  from  a  too 
literal  interpretation  of  our  Lord’s  parable  of  the  Sheep 
and  the  Goats.  (Matt.  25:31-46.)  It  illustrates  the  ab¬ 
surdity  of  attempting  to  force  a  literal  interpretation  upon 
figurative  language.  A  parable  is  never  an  exact  state¬ 
ment,  but  merely  an  illustration  of  a  truth  by  something 
which  is  in  many  respects  like  it.  If  this  parable  were  a 
literal  statement  of  the  manner  in  which  the  judgment  will 
be  conducted,  it  would  apply  to  literal  sheep  and  goats, 
just  as  it  reads,  and  not  to  mankind  at  all.  Let  us  now 
look  at  a  more  scriptural  as  well  as  a  more  reasonable 
view  of  the  work  and  the  result  of  the  great  Judgment 
Day  which  God  hath  appointed,  with  which  reasonable 
and  scriptural  conclusions  all  parables  and  figures  should 
and  do  agree. 

The  term  judgment  signifies  more  than  simply  the  ren¬ 
dering  of  a  verdict.  It  includes  the  idea  of  a  trial,  as 
well  as  a  decision  based  upon  that  trial.  And  this  is  true 
not  only  of  the  English  word  judgment,  but  also  of  the 
Greek  word  which  it  translates. 

The  term  day,  both  in  the  Scriptures  and  in  common 
usage,  though  most  frequently  used  to  represent  a  period 
of  twelve  or  twenty-four  hours,  really  signifies  any  definite 
or  special  period  of  time.  Thus,  for  instance,  we  speak  of 
Noah’s  day,  Luther’s  day,  Washington’s  day;  and  thus  in 


139 


Day  of  Judgment 

the  Bible  the  entire  time  of  creation  is  called  a  day,  where 
we  read  of  “the  day  that  Jehovah  God  made  the»earth  and 
the  heavens”  (Gen.  2:4) — a  long,  definite  period.  Then 
we  read  of  “  the  day  of  temptation  in  the  wilderness  ” — 
forty  years  (Heb.  3:8,  9)  ;  “the  day  of  salvation”  (2  Cor. 
6:2)  ;  also  the  “day  of  vengeance,”  “day  of  wrath”  and 
“  day  of  trouble  ” — terms  applied  to  a  period  of  forty 
years  in  the  close  of  the  Jewish  age,  and  to  a  similar 
period  of  trouble  in  the  end  of  the  Gospel  age.  Then 
again  we  read  of  the  “day  of  Christ,”  the  “day  of  judg¬ 
ment,”  and  “  His  day  ” — terms  applicable  to  the  Millen¬ 
nial  age,  in  which  Messiah  will  reign  over,  rule  and  judge 
the  world  in  righteousness,  granting  trial  as  well  as  ren¬ 
dering  sentence.  And  of  that  period  it  is ‘written:  He 
shall  judge  the  world  in  righteousness,  and  in  His  day 
shall  show  who  is  that  blessed  and  only  potentate,  the 
King  of  kings  and  Lord  of  lords.  (Acts  17:31;  1  Tim. 
6:15.)  Why  any  should  suppose  this  day  of  judgment  to 
be  of  but  twelve  or  twenty-four  hours,  while  recognizing 
the  wider  meaning  of  the  word  day  in  other  similar  cases, 
is  beyond  comprehension,  except  upon  the  supposition  that 
they  have  been  influenced  by  tradition,  without  proper 
evidence  or  investigation. 

Those  who  will  carefully  consult  a  complete  concord¬ 
ance  of  the  Bible  with  reference  to  the  Day  of  Judgment, 
and  note  the  kind  and  amount  of  work  to  be  accomplished 
within  that  period,  will  soon  see  the  absurdity  of  the  com¬ 
mon  view,  and  the  necessity  for  giving  to  the  term  day 
its  wider  significance. 

While  the  Scriptures  speak  of  a  great  judgment  or  trial 
day  yet  future,  and  show  that  the  masses  of  mankind  are 
to  have  their  complete  trial  and  final  sentence  in  that  day, 
they  also  teach  that  there  have  been  other  judgment  days, 
during  which  certain  elect  classes  have  been  on  trial. 

The  first  great  judgment  (trial  and  sentence)  was  at  the 
beginning,  in  Eden,  when  the  whole»human  race,  as  repre- 


140 


The  Plan  of  the  Ages 


sented  in  its  head,  Adam,  stood  on  trial  before  God.  The 
result  of  that  trial  was  the  verdict — Guilty,  disobedient, 
unworthy  of  life;  and  the  penalty  inflicted  was  death — 
“Dying  thou  shalt  die.”  (Gen.  2:17,  margin.)  And  so 
“  In  Adam  all  die.”  That  trial  time  in  Eden  was  the 
world’s  first  judgment  day,  and  the  decision  of  the  Judge 
(Jehovah)  has  ever  since  been  enforced. 

“  The  wrath  of  God  is  revealed  from  heaven  against 
all  unrighteousness.”  It  may  be  seen  in  every  funeral 
procession.  Every  tomb  is  a  witness  to  it.  It  is  felt  in 
every  ache  and  pain  we  experience — all  of  which  are  re¬ 
sults  of  the  first  trial  and  sentence — the  righteous  sentence 
of  God,  that  we  are  unworthy  of  life  and  the  blessings 
originally  provided  for  man  when  obedient  and  in  God’s 
likeness.  But  mankind  are  to  be  recovered  from  the  sen¬ 
tence  of  that  first  trial  by  the  one  sacrifice  for  all,  which 
the  great  Redeemer  provides.  All  are  to  be  rescued  from 
the  grave  and  from  the  sentence  of  death — destruction — 
which  in  view  of  this  redemption  is  no  longer  to  be  con¬ 
sidered  death  in  the  full,  everlasting  sense  of  the  word, 
but  rather  a  temporary  sleep ;  because  in  the  Millennial 
morning  all  will  be  awakened  by  the  Life-giver  who  re¬ 
deemed  all.  Only  the  Church  of  believers  in  Christ  are 
yet  in  any  sense  released  or  “  escaped  ”  from  this  original 
sentence  and  penalty;  and  their  escape  is  not  yet  actual, 
but  only  so  reckoned  by  faith.  “  We  are  saved  by  hope  " 
only.  Our  actual  release  from  this  death  penalty  (in¬ 
curred  in  Adam  and  escaped  from  by  getting  into  Christ) 
will  not  be  fully  experienced  until  the  resurrection  morn¬ 
ing,  when  we  shall  be  satisfied  to  awake  in  our  Redeemer’s 
likeness.  But  the  fact  that  we  who  have  come  to  a  knowl¬ 
edge  of  God’s  gracious  plan  in  Christ  “  have  escaped  the 
corruption  that  is  [still]  on  the  world,”  so  far  from  prov¬ 
ing  that  others  will  have  no  future  hope  of  escape,  proves 
rather  the  contrary  of  this;  for  we  are  first-fruits  unto 
God  of  His  creatures.  Our  escape  from  death  in  Adam  to 


I4T 


Day  of  Judgment 

life  in  Christ  is  but  a  foretaste  of  the  deliverance  of  who¬ 
soever  wills  to  be  delivered  from  the  bondage  of  corrup¬ 
tion  (death)  to  the  liberty  of  life  proper  to  all  whom  God 
shall  recognize  as  sons.  All  who  will  may  be  delivered 
from  death  to  life,  regardless  of  the  distinctions  of  nature 
God  has  provided  for  His  sons  on  different  planes  of 
being.  The  Gospel  age  is  the  trial-day  for  life  or  death 
to  those  called  to  the  divine  nature. 

But  God  has  appointed  a  day,  in  which  He  will  judge 
the  world.  How  can  this  be ?  Has  God  changed  his  mind? 
Has  He  concluded  that  His  decision  in  the  trial  of  the 
first  man  and  the  general  sentence  were  unjust,  too  severe, 
that  He  now  concludes  to  judge  the  world  individually? 
No;  were  such  the  case,  we  should  have  no  better  guaran¬ 
tee  of  a  just  decision  in  the  future  trial  than  in  the  past. 
It  is  not  that  God  considers  His  decision  in  the  first  judg¬ 
ment  unjust,  but  that  He  has  provided  a  redemption  from 
the  penalty  of  the  first  judgment,  in  order  that  He  may 
grant  another  judgment  (trial)  under  more  favorable  con¬ 
ditions  to  the  entire  race — all  having  then  had  experience 
with  sin  and  its  results.  God  has  not  changed  one  iota 
from  His  original  purpose,  which  He  formed  before  the 
world  began.  He  distinctly  informs  us  that  He  changes 
not,  and  that  He  will  by  no  means  clear  the  guilty.  He 
will  exact  the  full  penalty  which  He  justly  pronounced. 
And  that  full  penalty  has  been  provided  by  the  Redeemer 
or  substitute  whom  God  Himself  provided — Jesus  Christ, 
who,  “  by  the  grace  [favor]  of  God,  tasted  death  for  every 
man.”  Our  Lord  having  provided  a  ransom  for  Adam’s 
race,  with  His  own  life,  can  justly  give  a  new  offer  of 
life  to  them  all.  This  offer  to  the  Church  is  under  the 
Covenant  of  sacrifice  (Psa.  50:5;  Rom.  12:1):  to  the 
world  it  will  be  under  the  New  Covenant. — Rom.  14:9; 
Heb.  10:16;  Jer.  31 131. 

We  are  further  informed  that  when  God  gives  the 
world  this  individual  trial,  it  will  be  under  Christ  as  Judge, 


142 


The  Plan  of  the  Ages 


whom  Jehovah  will  thus  honor  because  of  His  obedience 
even  unto  death  for  our  redemption.  God  has  highly  ex¬ 
alted  Him,  even  to  the  divine  nature,  that  He  may  be  a 
Prince  and  a  Savior  (Acts  5:31),  that  He  may  be  able 
to  recover  from  death  and  grant  judgment  to  all  whom 
He  purchased  with  His  own  precious  blood.  God  has 
committed  all  judgment  unto  the  Son,  and  has  given  Him 
all  power  in  heaven  and  in  earth. — John  5:22. 

It  is,  then,  the  highly  exalted,  glorified  Christ,  who  so 
loved  the  world  as  to  give  His  life  as  its  ransom-price, 
who  is  to  be  the  Judge  of  the  world  in  its  promised  future 
trial.  And  it  is  Jehovah  Himself  who  has  appointed  Him 
to  that  office,  for  that  very  purpose.  Since  such  are  the 
plain  declarations  of  the  Scriptures,  there  is  nothing  to 
dread,  but  on  the  contrary  there  is  great  cause  for  re¬ 
joicing  on  the  part  of  all,  in  looking  forward  to  the  Judg¬ 
ment  Day.  The  character  of  the  Judge  is  a  sufficient  guar¬ 
antee  that  the  judgment  will  be  just  and  merciful,  and 
with  due  consideration  for  the  infirmities  of  all,  until  the 
willing  and  obedient  are  brought  back  to  the  original  per¬ 
fection  lost  in  Eden. 

A  judge,  in  ancient  times,  was  one  who  executed  justice 
and  relieved  the  oppressed.  Note,  for  instance,  how,  when 
under  oppression  by  their  enemies  because  of  transgres¬ 
sion  against  the  Lord,  Israel  was  time  and  again  released 
and  blessed  by  the  raising  up  of  judges.  Thus  we  read, 
“  When  the  children  of  Israel  cried  unto  Jehovah,  Jehovah 
raised  up  a  deliverer,  .  .  .  Othniel.  And  the  spirit  of 
Jehovah  came  upon  him,  and  he  judged  Israel,  and  went 
out  to  war,  and  prevailed,  and  the  land  had  rest  forty 
years/’  (Judges  3:9-11.)  So,  though  the  world  has  long 
been  under  the  power  and  oppression  of  the  adversary, 
Satan,  yet  shortly  He  who  pays  for  the  sins  of  all  with 
His  own  precious  blood  will  take  His  great  power  and 
reign.  He  will  deliver  and  judge  those  whom  He  so  loved 
as  to  redeem. 


M3 


Day  of  Judgment 

With  this  conclusion  all  the  prophetic  declarations  agree. 
It  is  written:  “With  righteousness  shall  He  judge  the 
world,  and  the  people  with  equity.” — Psa.  98  :g. 

This  coming  judgment  will  be  on  exactly  the  same  prin¬ 
ciples  as  the  first.  The  same  law  of  obedience  will  be 
presented,  with  the  same  reward  of  life,  and  the  same 
penalty  of  death.  And  as  the  first  trial  had  a  beginning, 
progressed,  and  culminated  with  a  sentence,  so  also  will 
the  second ;  and  the  sentence  will  be  life  to  the  righteous, 
and  death  to  the  unrighteous.  The  second  trial  will  be 
more  favorable  than  the  first,  because  of  the  experience 
gained  under  the  results  of  the  first  trial.  Unlike  the  first 
trial,  the  second  trial  will  be  one  in  which  every  man  will 
stand  the  test  for  himself  alone,  and  not  for  another. 
None  will  then  die  because  of  Adam’s  sin,  or  because  of 
inherited  imperfections.  It  shall  no  more  be  said,  “  The 
fathers  have  eaten  a  sour  grape  and  the  children’s  teeth 
are  set  on  edge ;  but  he  that  eateth  the  sour  grape,  his 
teeth  shall  be  set  on  edge.”  “  The  soul  that  sinneth,  it 
shall  die.”  (Ezek.  18:4;  Jer.  31:29,  30.)  And  it  will  be 
true  of  the  world  then,  as  it  is  of  the  Church  now,  that  a 
man  will  not  be  judged  according  to  that  which  he  hath 
not,  but  according  to  that  which  he  hath.  (2  Cor.  8:12.) 
Under  the  reign  of  Christ,  mankind  will  be  gradually 
educated,  trained  and  disciplined  until  they  reach  perfec¬ 
tion.  And  when  they  have  reached  perfection,  perfect 
harmony  with  God  will  be  required,  and  any  who  then 
fall  short  of  perfect  obedience  will  be  cut  off,  being  judged 
unworthy  of  life.  The  sin  which  brought  death  to  the 
race  through  Adam  was  simply  one  disobedient  act;  but 
by  that  act  he  fell  from  his  perfection.  God  had  a  right 
to  demand  perfect  obedience  of  him,  since  he  was  created 
perfect ;  and  He  will  demand  the  same  of  all  men  when 
the  great  work  of  restoring  them  is  complete.  None  will 
be  permitted  to  have  everlasting  life  who  then  in  the 
slightest  degree  fall  short  of  perfection.  To  fall  short  of 


144 


The  Plan  of  the  Ages 

perfection,  then,  will  be  to  sin  wilfully  against  full  light 
and  perfect  ability. 

Any  who  sin  wilfully,  against  full  light  and  ability,  will 
perish  in  the  second  death.  And  should  any  one,  during 
that  age  of  trial,  under  its  full  blaze  of  light,  spurn  the 
offered  favors,  and  make  no  progress  toward  perfection 
for  a  hundred  years,  he  will  be  reckoned  unworthy  of 
life  and  will  be  “  cut  off,”  though  at  a  hundred  years  he 
would  be  in  the  period  of  comparative  childhood.  Thus  it 
is  written  of  that  day :  “  As  a  lad  shall  one  die  a  hundred 
years  old;  and  as  a  sinner  shall  be  accursed  he  who  dieth 
at  a  hundred  years  old/’  (Isa.  65:20 — Leeser.)  Thus 
all  must  have  at  least  one  hundred  years  of  trial;  and,  if 
not  so  obstinate  as  to  refuse  to  make  progress,  their  trial 
will  continue  throughout  the  entire  day  of  Christ,  reach¬ 
ing  a  culmination  only  at  its  close. 

The  conclusion  of  the  world’s  coming  judgment  is  clearly 
shown  in  the  parable  of  the  sheep  and  the  goats  (Matt. 
25  : 3 1  -46 ) ,  in  Rev.  20 115 ;  21 :8  and  in  1  Cor.  15 125.  These 
and  other  scriptures  show  that  at  its  close  the  two  classes 
will  have  been  completely  separated— the  obedient  and  the 
disobedient;  those  in  harmony  with  the  letter  and  the 
spirit  of  God’s  law,  and  those  out  of  harmony  with  it. 
They  enter  into  everlasting  life,  and  the  others  are  re¬ 
manded  to  death,  extinction  (“second  death”)  the  same 
sentence  as  in  the  first  judgment,  from  which  they  had 
been  reckonedly  released  by  Christ  who  secured  the  right 
to  release  them  by  the  giving  of  their  ransom — by  His 
death.  This  will  be  their  second  death.  No  ransom  will 
be  given  for  them,  and  there  will  be  no  release  or  resur¬ 
rection  for  them,  their  sin  being  a  wilful,  individual  sin 
against  full  light  and  opportunity,  under  a  most  favorable, 
individual  trial. 

We  do  not  wish  to  be  understood  as  ignoring  the  present 
responsibility  of  the  world,  which  every  man  has,  accord¬ 
ing  to  the  measure  of  light  enjoyed,  whether  it  be  much  or 


145 


Day  of  Judgment 

little,  whether  it  be  the  light  of  nature  or  of  revelation. 
“  The  eyes  of  the  Lord  are  in  every  place,  beholding  the 
evil  and  the  good,”  and  “  God  shall  bring  every  work  into 
judgment,  with  every  secret  thing,  whether  it  be  good  or 
whether  it  be  evil.”  (Prov.  15:3;  Eccl.  12:14.)  The  good 
and  the  evil  deeds  of  the  present  time  will  receive  a  just 
recompense  of  reward  either  now  or  hereafter.  “  Some 
men’s  sins  are  open  beforehand,  going  before  to  judgment, 
and  some  they  follow  after.”  (1  Tim.  5:24.)  No  others 
than  the  Lord’s  favored  “  little  flock  ”  have  as  yet  suffi¬ 
cient  light  to  incur  the  final  penalty,  the  second  death.  We 
here  merely  broach  the  subject  of  the  world’s  present  ac¬ 
countability,  leaving  the  particulars  for  subsequent  con¬ 
sideration. 

A  period  of  about  six  thousand  years  intervenes  between 
the  world’s  first  and  second  judgment  days,  and  during 
this  long  period  God  has  been  selecting  two  special  classes 
from  among  men,  and  specially  trying,  disciplining  and 
training  them  to  be  His  honored  instruments  during  the 
period  or  day  of  the  world’s  judgment. 

These  two  classes  are  respectively  designated  by  Paul 
(Heb.  3:5,  6)  as  the  house  of  sons  and  the  house  of  serv¬ 
ants,  the  former  being  composed  of  those  overcomers  tried 
and  found  faithful  during  the  Christian  dispensation,  and 
the  latter  being  composed  of  the  faithful  overcomers  who 
preceded  the  Christian  dispensation.  These  special  selec¬ 
tions  in  no  sense  interfere  with  the  judgment  or  trial 
promised  to  the  world  of  mankind  in  the  age  to  follow  this 
Gospel  Dispensation.  Those  who  successfully  pass  the 
trial  for  either  of  these  special  classes  will  not  come  into 
judgment  with  the  world,  but  will  enter  upon  their  reward 
when  the  world  is  coming  into  judgment.  They  will  be 
God’s  agents  in  the  blessing  of  the  world — in  giving  to 
men  the  instruction  and  training  necessary  for  their  final 
testing  and  judgment.  “Do  ye  not  know  that  the  saints 
shall  judge  the  world?” — 1  Cor.  6:2. 


146 


The  Plan  of  the  Ages 


These  specially  selected  classes,  like  the  rest  of  man¬ 
kind,  were  once  under  the  Adamic  condemnation,  but  be¬ 
came  sharers  by  faith  in  the  benefits  of  Christ’s  death. 
After  being  first  justified  by  faith  in  God’s  promises,  and 
having  then  fulfilled  the  subsequent  conditions  of  their  re¬ 
spective  callings,  they  are  accounted  worthy  of  high  ex¬ 
altation  to  stations  of  honor  and  authority. 

The  trial  or  judgment  of  both  these  classes  has  been 
much  more  severe  than  the  trial  of  the  world  will  be  in 
its  judgment  day;  because  these  have  had  to  withstand 
Satan,  the  prince  of  this  world,  with  all  his  wiles  and  en- 
snarements,  while  in  the  world’s  judgment  day  Christ  will 
be  reigning,  and  Satan  will  be  bound,  that  he  may  not 
deceive  the  nations.  (Rev.  20:3.)  These  have  suffered 
persecution  for  righteousness’  sake,  while  then  men  will 
be  rewarded  for  righteousness,  and  punished  only  for  un¬ 
righteousness.  These  have  had  great  stumbling  blocks  and 
snares  in  the  way,  which  will  be  removed  when  the  world 
is  placed  on  trial.  But  though  the  trial  of  these  two  spe¬ 
cial  companies  has  been  much  more  severe  than  the  trial 
of  the  world  will  be,  the  rewards  are  correspondingly 
greater. 

Under  the  sophistries  of  the  great  deceiver,  Satan,  both 
the  world  and  the  Church  nominal  have  been  robbed  of 
the  blessed  assurances  of  the  coming  time  of  righteous 
judgment.  They  know  that  the  Bible  tells  of  a  coming 
judgment  day,  but  they  regard  it  with  only  fear  and  dread; 
and  because  of  this  fear,  there  is  to  them  no  more  unwel¬ 
come  tidings  than  that  the  day  of  the  Lord  is  at  hand. 
They  put  it  far  away  from  them,  and  do  not  wish  to  hear 
it  even  mentioned.  They  have  no  idea  of  the  blessings  in 
store  for  the  world  under  that  glorious  reign  of  Him 
whom  God  hath  appointed  to  judge  the  world  in  right¬ 
eousness.  Among  the  greatest  of  the  blinding  influences 
which  Satan  has  devised  to  keep  men  in  ignorance  of  the 
truth  regarding  the  judgment  day  have  been  the  errors 


1 47 


Day  of  Judgment 

which  have  crept  into  the  creeds  and  hymn  books  of  the 
various  religious  sects.  Many  have  come  to  esteem  these 
errors  as  of  paramount  importance  to  the  Word  of  God. 

How  differently  did  the  prophets  and  apostles  regard 
that  promised  day  of  judgment!  Note  the  exultant 
prophetic  utterance  of  David,  (i  Chrcn.  16:31-34.)  He 
says : — 

“Let  the  heavens  be  glad, 

And  let  the  earth  rejoice; 

And  let  men  say  among  the  nations,  Jehovah  reigneth. 

Let  the  sea  roar,  and  the  fulness  thereof ; 

Let  the  fields  rejoice,  and  all  that  are  therein. 

Then  shall  the  trees  of  the  wood  sing  aloud 

At  the  presence  of  Jehovah, 

Because  he  cometh 

To  JUDGE  THE  EARTH. 

0  give  thanks  unto  Jehovah,  for  He  is  good; 

For  His  mercy  endureth  forever.” 

To  the  same  day  the  Apostle  also  points,  assuring  us 
that  it  will  be  a  glorious  and  desirable  day,  and  that  for  it 
the  whole  creation  is  groaning  and  travailing  in  pain  to¬ 
gether — waiting  for  the  great  Judge  to  deliver  and  to 
bless  the  world,  as  well  as  to  exalt  and  glorify  the  Church. 
— Rom.  8:21,  22. 

In  John  5  :28,  29  a  precious  promise  for  the  world  of  a 
coming  judgment-trial  for  life  everlasting  is,  by  a  mis¬ 
translation,  turned  into  a  fearful  imprecation.  According 
to  the  Greek,  they  that  have  done  evil — that  have  failed  of 
divine  approval — will  come  forth  unto  resurrection  (rais¬ 
ing  up  to  perfection)  by  judgments,  “  stripes,”  disciplines. 
— See  the  Revised  Version. 


148 


The  Plan  of  the  Ages 

THE  DIVINE  WEAVING. 

“See  the  mystic  Weaver  sitting 
High  in  heaven — His  loom  below. 

Up  and  down  the  treadles  go. 

Takes,  for  web,  the  world’s  dark  ages, 
Takes,  for  woof,  the  kings  and  sages. 
Takes  the  nobles  and  their  pages, 

Takes  all  stations  and  all  stages. 
Thrones  are  bobbins  in  His  shuttle. 
Armies  make  them  scud  and  scuttle — 
Web  into  the  woof  must  flow : 

Up  and  down  the  nations  go ! 

At  the  Weaver’s  will  they  go ! 

“Calmly  see  the  mystic  Weaver 
Throw  His  shuttle  to  and  fro; 

’Mid  the  noise  and  wild  confusion, 

Well  the  Weaver  seems  to  know 
What  each  motion,  and  commotion, 

What  each  fusion,  and  confusion, 

In  the  grand  result  will  show ! 

“Glorious  wonder !  What  a  weaving 
To  the  dull,  beyond  believing. 

Such  no  fabled  ages  know. 

Only  faith  can  see  the  mystery, 

How,  along  the  aisles  of  history, 

Where  the  feet  of  sages  go, 

Loveliest  to  the  fairest  eyes, 

Grand  the  mystic  tapet  lies ! 

Soft  and  smooth,  and  ever  spreading, 

As  if  made  for  angels’  treading — 

Tufted  circles  touching  ever: 

Every  figure  has  its  plaidings, 

Brighter  forms  and  softer  shadings, 

Each  illumined — what  a  riddle  ! — 

From  a  cross  that  gems  the  middle. 

“ ’Tis  a  saying — some  reject  it — 

That  its  light  is  all  reflected; 

That  the  tapet’s  lines  are  given 
By  a  Sun  that  shines  in  heaven! 

’Tis  believed— by  all  believing — 

That  great  God,  Himself,  is  weaving, 
Bringing  out  the  world’s  dark  mystery, 

In  the  light  of  faith  and  history; 

And.  as  web  and  woof  diminish, 

Comes  the  grand  and  glorious  finish, 
When  begin  the  Golden  Ages, 

Long  foretold  by  seers  and  sages.” 


CHAPTER  IX. 


RANSOM  AND  RESTITUTION. 

The  Restitution  Guaranteed  by  the  Ransom. — Not  Everlasting 
Life,  but  a  Trial  for  it,  Secured  by  the  Ransom. — The  Con¬ 
ditions  and  Advantages  of  the  Trial. — Christ’s  Sacrifice  Neces¬ 
sary. — How  the  Race  Could  be  and  was  Redeemed  by  the  Death 
of  One. — Faith  and  Works  Still  Necessary. — The  Wages  of 
Wilful  Sin  Certain. — Will  there  be  Room  on  the  Earth  for 
the  Resurrected  Millions? — Restitution  versus  Evolution. 

FROM  the  outline  of  God’s  revealed  plan,  as  thus  far 
sketched,  it  is  evident  that  His  design  for  mankind  is 
a  restitution  or  restoration  to  the  perfection  and  glory  lost 
in  Eden.  The  strongest,  and  the  conclusive,  evidence  on 
this  subject  is  most  clearly  seen  when  the  extent  and  na¬ 
ture  of  the  ransom  are  fully  appreciated.  The  restitution 
foretold  by  the  apostles  and  prophets  must  follow  the  ran¬ 
som  as  the  just  and  logical  sequence.  According  to  God’s 
arrangement  in  providing  a  ransom,  all  mankind,  unless 
they  wilfully  resist  the  saving  power  of  the  Great  De¬ 
liverer,  must  be  delivered  from  the  original  penalty,  “  the 
bondage  of  corruption,”  death,  else  the  ransom  does  not 
avail  for  all. 

Paul’s  reasoning  on  the  subjest  is  most  clear  and  em¬ 
phatic.  He  says  (Rom.  14:9),  “For  to  this  end  Christ 
died  and  lived  again,  that  He  might  be  Lord  [ruler,  con¬ 
troller]  of  both  the  dead  and  the  living.”  That  is  to  say, 
the  object  of  our  Lord’s  death  and  resurrection  was  not 
merely  to  bless  and  rule  over  and  restore  the  living  of 
mankind,  but  to  give  Him  authority  over,  or  full  control 
of,  the  dead  as  well  as  the  living,  insuring  the  benefits  of 

149 


The  Plan  of  the  Ages 


150 

His  ransom  as  much  to  the  one  as  to  the  other.*  He  “  gave 
Himself  a  ransom  [a  corresponding  price]  for  all,”  in  or¬ 
der  that  He  might  bless  all,  and  give  to  every  man  an  indi¬ 
vidual  trial  for  life.  To  claim  that  He  gave  a  “  ransom  for 
all  ”  and  yet  to  claim  that  only  a  mere  handful  of  the  ran¬ 
somed  ones  will  ever  receive  any  benefit  from  it,  is  ab¬ 
surd  ;  for  it  would  imply  either  that  God  accepted  the  ran¬ 
som-price  and  then  unjustly  refused  to  grant  the  release 
of  the  redeemed,  or  else  that  the  Lord,  after  redeeming 
all,  was  either  unable  or  unwilling  to  carry  out  the  origi¬ 
nal  benevolent  design.  The  unchangeableness  of  the  di¬ 
vine  plans,  no  less  than  the  perfection  of  the  divine  jus¬ 
tice  and  love,  repels  and  contradicts  such  a  thought,  and 
gives  us  assurance  that  the  original  and  benevolent  plan, 
of  which  the  “  ransom  for  all  ”  was  the  basis,  will  be 
fully  carried  out  in  God’s  “  due  time,”  and  will  bring  to 
faithful  believers  the  blessing  of  release  from  the  Adamic 
condemnation  and  an  opportunity  to  return  to  the  rights 
and  liberties  of  sons  of  God,  as  enjoyed  before  sin  and 
the  curse. 

Let  the  actual  benefits  and  results  of  the  ransom  be 
clearly  seen,  and  all  objections  to  its  being  of  universal 
application  must  vanish.  The  “  ransom  for  all  ”  given  by 
“  the  man  Christ  Jesus  ”  does  not  give  or  guarantee  ever¬ 
lasting  life  or  blessing  to  any  man;  but  it  does  guarantee 
to  every  man  another  opportunity  or  trial  for  life  ever¬ 
lasting.  The  first  trial  of  man,  which  resulted  in  the  loss 
of  the  blessings  at  first  conferred,  is  really  turned  into  a 
blessing  of  experience  to  the  loyal-hearted,  by  reason  of 
the  ransom  which  God  has  provided.  But  the  fact  that 
men  are  ransomed  from  the  first  penalty  does  not  guar- 

*  We  may  properly  recognize  an  additional  and  a  still  broader  mean¬ 
ing  in  the  Apostle’s  words;  namely,  that  the  entire  human  family 
was  included  in  the  expression  “the  dead.”  From  God’s  standpoint 
the  entire  race,  under  sentence  of  death,  is  treated  as  though  already 
dead  (Matt.  8:22);  hence  the  expression  “the  living”  would  apply 
beyond  the  human  family  to  some  whose  lives  had  not  been  forfeited — 
the  angels. 


Ransom  and  Restitution 


I5i 

antee  that  they  may  net,  when  individually  tried  for  ever¬ 
lasting  life,  fail  to  render  the  obedience  without  which 
none  will  be  permitted  to  live  everlastingly.  Man,  by  rea¬ 
son  of  present  experience  with  sin  and  its  bitter  penalty, 
will  be  fully  forewarned;  and  when,  as  a  result  of  the 
ransom,  he  is  granted  another,  an  individual  trial,  under 
the  eye  and  control  of  Him  who  so  loved  him  as  to  give 
His  life  for  him,  and  who  would  not  that  any  should  per¬ 
ish,  but  that  all  should  turn  to  God  and  live,  we  may  be 
sure  that  only  the  wilfully  disobedient  will  receive  the 
penalty  of  the  second  trial.  That  penalty  will  be  the  sec¬ 
ond  death,  from  which  there  will  be  no  ransom,  no  release, 
because  there  would  be  no  object  for  another  ransom  or 
a  further  trial.  All  will  have  fully  seen  and  tasted  both 
good  and  evil ;  all  will  have  witnessed  and  experienced 
the  goodness  and  love  of  God;  all  will  have  had  a  full, 
fair,  individual  trial  for  life,  under  most  favorable  condi¬ 
tions.  More  could  not  be  asked,  and  more  will  not  be 
given.  That  trial  will  decide  forever  who  would  be 
righteous  and  holy  under  a  thousand  trials;  and  it  will 
determine  also  who  would  be  unjust,  and  unholy  and  filthy 
still,  under  a  thousand  trials. 

It  would  be  useless  to  grant  another  trial  for  life  under 
exactly  the  same  circumstances ;  but  though  the  circum¬ 
stances  of  the  tried  ones  will  be  different,  more  favorable, 
the  terms  or  conditions  of  their  individual  trial  for  life 
will  be  the  same  as  in  the  Adamic  trial.  The  law  of  God 
will  remain  the  same — it  changes  not.  It  will  still  say, 
“  The  soul  that  sinneth,  it  shall  die  ” ;  and  the  condition  of 
man  will  be  no  more  favorable,  so  far  as  surroundings  are 
concerned,  than  the  conditions  and  surroundings  in  Eden; 
but  the  great  difference  will  be  the  increased  knozvledge. 
The  experience  with  evil,  contrasted  with  the  experience 
with  good,  which  will  accrue  to  each  during  the  trial  of 
the  coming  age,  will  constitute  the  advantage  by  reason 
of  which  the  results  of  the  second  trial  will  differ  so  widely 


152  The  Plan  of  the  Ages. 

from  the  results  of  the  first,  and  on  account  of  which  di¬ 
vine  Wisdom  and  Love  provided  the  “  ransom  for  all,” 
and  thus  guaranteed  to  all  the  blessing  of  a  new  trial.  No 
more  favorable  trial,  no  more  favorable  law,  no  more 
favorable  conditions  or  circumstances,  can  in  any  way  be 
conceived  of  as  reasons  for  another  ransom  or  a  further 
trial  for  any  beyond  the  Millennial  age. 

The  ransom  given  does  not  excuse  sin  in  any;  it  does 
not  propose  to  count  sinners  as  saints,  and  usher  them 
thus  into  everlasting  bliss.  It  merely  releases  the  accept¬ 
ing  sinner  from  the  first  condemnation  and  its  results,  both 
direct  and  indirect,  and  places  him  again  on  trial  for  life, 
in  which  trial  his  own  wilful  obedience  or  wilful  disobedi¬ 
ence  will  decide  whether  he  may  or  may  not  have  life 
everlasting. 

Nor  should  it  be  assumed,  as  so  many  seem  disposed  to 
assume,  that  all  those  who  live  in  a  state  of  civilization, 
and  see  or  possess  a  Bible,  have  thus  a  full  opportunity  or 
trial  for  life.  It  must  be  remembered  that  the  fall  has  not 
injured  all  of  Adam’s  children  alike.  Some  have  come 
into  the  world  so  weak  and  depraved  as  to  be  easily  blinded 
by  the  god  of  this  world,  Satan,  and  led  captive  by  be¬ 
setting  and  surrounding  sin;  and  all  are  more  or  less  un¬ 
der  this  influence,  so  that,  even  when  they  would  do  good, 
evil  is  present  and  more  powerful  through  surroundings, 
etc.,  and  the  good  which  they  would  do  is  almost  impossi¬ 
ble,  while  the  evil  which  they  would  not  do  is  almost  un¬ 
avoidable. 

Small  indeed  is  the  number  of  those  who  in  the  present 
time  truly  and  experimentally  learn  of  the  liberty  where¬ 
with  Christ  makes  free  those  who  accept  of  His  ransom, 
and  put  themselves  under  His  control  for  future  guidance. 
Yet  only  these  few,  the  Church,  called  out  and  tried  be¬ 
forehand  for  the  special  purpose  of  being  co-workers  with 
God  in  blessing  the  world — witnessing  now,  and  ruling, 
blessing  and  judging  the  world  in  its  age  of  trial — yet 


Ransom  and  Restitution 


m 

enjoy  to  any  extent  the  benefits  of  the  ransom,  or  are  now 
on  trial  for  life.  These  few  have  reckoned  to  them  (and 
they  receive  by  faith )  all  the  blessings  of  restitution 
which  will  be  provided  for  the  world  during  the  coming 
age.  These,  though  not  perfect,  not  restored  to  Adam’s 
condition  actually,  are  treated  in  such  a  manner  as  to 
compensate  for  the  difference.  Through  faith  in  Christ 
they  are  reckoned  perfect,  and  hence  are  restored  to  per¬ 
fection  and  to  divine  favor,  as  though  no  longer  sinners. 
Their  imperfections  and  unavoidable  weaknesses,  being 
offset  by  the  ransom,  are  not  imputed  to  them,  but  are 
covered  by  the  Redeemer’s  perfection.  Hence  the  Church’s 
trial,  because  of  her  reckoned  standing  in  Christ,  is  as  fair 
as  that  which  the  world  will  have  in  its  time  of  trial. 
The  world  will  all  be  brought  to  a  full  knowledge  of  the 
truth,  and  each  one,  as  he  accepts  of  its  provisions  and 
conditions,  will  be  treated  no  longer  as  a  sinner,  but  as  a 
son,  for  whom  all  the  blessings  of  restitution  are  intended. 

One  difference  between  the  experiences  of  the  world 
under  trial  and  the  experiences  of  the  Church  during  her 
trial  will  be  that  the  obedient  of  the  world  will  begin  at 
once  to  receive  the  blessings  of  restitution  by  a  gradual  re¬ 
moval  of  their  weaknesses— mental  and  physical;  whereas 
the  Gospel  Church,  consecrated  to  the  Lord’s  service  even 
unto  death,  goes  down  into  death  and  gets  her  perfection 
instantaneously  in  the  first  resurrection.  Another  differ¬ 
ence  between  the  two  trials  is  in  the  more  favorable  sur¬ 
roundings  of  the  next  age  as  compared  with  this,  in  that 
then  society,  government,  etc.,  will  be  favorable  to  right¬ 
eousness,  rewarding  faith  and  obedience,  and  punishing 
sin;  whereas  now,  under  the  prince  of  this  world,  the 
Church’s  trial  is  under  circumstances  unfavorable  to 
righteousness,  faith,  etc.  But  this,  we  have  seen,  is  to 
be  compensated  for  in  the  prize  of  the  glory  and  honor  of 
the  divine  nature  offered  to  the  Church,  in  addition  to  the 
gift  of  everlasting  life. 


154  The  Plan  of  the  Ages, 

Adam’s  death  was  sure,  though  it  was  reached  by  nine 
hundred  and  thirty  years  of  dying.  Since  he  was  himself 
dying,  all  his  children  were  born  in  the  same  dying  condi¬ 
tion  and  without  right  to  life;  and,  like  tfheir  parents,  they 
all  die  after  a  more  or  less  lingering  process.  It  should 
be  remembered,  however,  that  it  is  not  the  pain  and  suffer¬ 
ing  in  dying,  but  death — the  extinction  of  life — in  which 
the  dying  culminates,  that  is  the  penalty  of  sin.  The  suf¬ 
fering  is  only  incidental  to  it,  and  the  penalty  falls  on 
many  with  but  little  or  no  suffering.  It  should  further  be 
remembered  that  when  Adam  forfeited  life,  he  forfeited 
it  forever;  and  not  one  of  his  posterity  has  ever  been  able 
to  expiate  his  guilt  or  to  regain  the  lost  inheritance.  All 
the  race  are  either  dead  or  dying.  And  if  they  could  not 
expiate  their  guilt  before  death,  they  certainly  could  not 
do  it  when  dead — when  not  in  existence.  The  penalty  of 
sin  was  not  simply  to  die,  with  the  privilege  and  right 
thereafter  of  returning  to  life.  In  the  penalty  pronounced 
there  was  no  intimation  of  release.  (Gen.  2:17.)  The 
restitution,  therefore,  is  an  act  of  free  grace  or  favor  on 
God’s  part.  And  as  soon  as  the  penalty  had  been  incurred, 
even  while  it  was  being  pronounced,  the  free  favor  of  God 
was  intimated,  which,  when  realized,  will  so  fully  declare 
His  love. 

Had  it  not  been  for  the  gleam  of  hope,  afforded  by  the 
statement  that  the  seed  of  the  woman  should  bruise  the 
serpent’s  head,  the  race  would  have  been  in  utter  despair; 
but  this  promise  indicated  that  God  had  some  plan  for 
their  benefit.  When  to  Abraham  God  sware  that  in  his 
seed  all  the  families  of  the  earth  should  be  blessed,  it  im¬ 
plied  a  resurrection  or  restitution  of  all;  for  many  were 
then  dead,  and  others  have  since  died,  unblessed.  Never¬ 
theless,  the  promise  is  still  sure :  all  shall  be  blessed  when 
the  times  of  restitution  or  refreshing  shall  come.  (Acts 
3:19.)  Moreover,  since  blessing  indicates  favor,  and 
since  God’s  favor  was  withdrawn  and  His  curse  came  in- 


Ransom  and  Restitution 


155 


stead  because  of  sin,  this  promise  of  a  future  blessing  im¬ 
plied  the  removal  of  the  curse,  and  consequently  a  return 
of  His  favor.  It  also  implied  either  that  God  would  re¬ 
lent,  change  His  decree  and  clear  the  guilty  race,  or  else 
that  He  had  some  plan  by  which  it  could  be  redeemed,  by 
having  man's  penalty  paid  by  another. 

God  did  not  leave  Abraham  in  doubt  as  to  which  was 
His  plan,  but  showed,  by  various  typical  sacrifices  which 
all  who  approached  Him  had  to  bring,  that  He  could  not 
and  did  not  relent,  nor  excuse  the  sin ;  and  that  the  only 
way  to  blot  it  out  and  abolish  its  penalty  would  be  by  a 
sufficiency  of  sacrifice  to  meet  that  penalty.  This  was 
shown  to  Abraham  in  a  very  significant  type :  Abraham’s 
son,  in  whom  the  promised  blessing  centered,  had  first  to 
be  a  sacrifice  before  he  could  bless,  and  Abraham  received 
him  from  the  dead  in  a  figure.  (Heb.  11:19.)  In  that 
figure  Isaac  typified  the  true  seed,  Christ  Jesus,  who  died 
to  redeem  men,  in  order  that  the  redeemed  might  all  re¬ 
ceive  the  promised  blessing.  Had  Abraham  thought  that 
the  Lord  would  excuse  and  clear  the  guilty,  he  would  have 
felt  that  God  was  changeable,  and  therefore  could  not 
have  had  full  confidence  in  the  promise  made  to  him.  He 
might  have  reasoned,  If  God  has  changed  His  mind  once, 
why  may  He  not  change  it  again?  If  He  relents  concern¬ 
ing  the  curse  of  death,  may  He  not  again  relent  concern¬ 
ing  the  promised  favor  and  blessing?  But  God  leaves 
us  in  no  such  uncertainty.  He  gives  us  ample  assurance 
of  both  His  justice  and  His  unchangeableness.  He  could 
not  clear  the  guilty,  even  though  He  loved  them  so  much 
that  “  He  spared  not  His  own  Son,  but  delivered  Him  up 
[to  death]  for  us  all.” 

As  the  entire  race  was  in  Adam  when  he  was  con¬ 
demned,  and  lost  life  through  him,  so  when  Jesus  “  gave 
Himself  a  ransom  for  all  ”  His  death  involved  the  possi¬ 
bility  of  an  unborn  race  in  His  loins.  A  full  satisfaction, 
or  corresponding  price,  for  all  men  was  thus  put  into  the 


156  The  Plan  of  the  Ages 

hands  of  Justice — to  be  applied  “  in  due  time,”  and  He 
who  thus  bought  all  has  full  authority  to  restore  all  who 
come  unto  God  by  Him. 

“  As  by  the  offence  of  one,  judgment  came  upon  all 
men  to  condemnation,  even  so  by  the  righteousness  of  One, 
the  free  gift  came  upon  all  men  unto  justification  of  life. 
For  as  by  one  man’s  disobedience  many  were  made  sin¬ 
ners,  so  by  the  obedience  of  One  shall  many  be  made 
righteous.”  (Rom.  5:18,  19.)  The  proposition  is  a  plain 
one :  As  many  as  have  shared  death  on  account  of  Adam’s 
sin  will  have  life-privileges  offered  to  them  by  our  Lord 
Jesus,  who  died  for  them  and  sacrificially  became  Adam’s 
substitute  before  the  broken  law,  and  thus  “  gave  Himself 
a  ransom  for  all.”  He  died,  “the  Just  for  the  unjust,  that 
He  might  bring  us  to  God.”  (1  Peter  3:18.)  It  should 
never  be  overlooked,  however,  that  all  of  God’s  provisions 
for  our  race  recognize  the  human  will  as  a  factor  in  the 
securing  of  the  divine  favors  so  abundantly  provided. 
Some  have  overlooked  this  feature  in  examining  the  text 
just  quoted — Rom.  5:18,  19.  The  Apostle’s  statement, 
however,  is  that,  as  the  sentence  of  condemnation  extended 
to  all  the  seed  of  Adam,  even  so,  through  the  obedience 
of  our  Lord  Jesus  Christ  to  the  Father’s  plan,  by  the  sac¬ 
rifice  of  Himself  on  our  behalf,  a  free  gift  is  extended  to 
all — a  gift  of  forgiveness,  which,  if  accepted,  will  consti¬ 
tute  a  justification  or  basis  for  life  everlasting.  And  “as 
by  one  man’s  disobedience  many  were  made  sinners,  so  by 
the  obedience  of  One  many  shall  be  [not  were']  made 
righteous.”  If  the  ransom  alone,  without  our  acceptance 
of  it,  made  us  righteous,  then  it  would  have  read,  by  the 
obedience  of  one  many  were  made  righteous. 

But  though  the  ransom-price  has  been  given  by  the 
Redeemer  only  a  few  during  the  Gospel  age  have  been 
made  righteous— justified — “through  faith  in  His  blood.” 
But  since  Christ  is  the  propitiation  (satisfaction)  for  the 
sins  of  the  whole  world,  all  men  may  on  this  account  be 


Ransom  and  Restitution  15 7 

absolved  and  released  from  the  penalty  of  Adam’s  sin  by 
Him, —under  the  New  Covenant. 

There  is  no  unrighteousness  with  God;  hence  “  If  we 
confess  our  sins,  He  is  faithful  and  just  to  forgive  us  our 
sins  and  to  cleanse  us  from  all  unrighteousness.”  (1  John 
1 :9.)  As  He  would  have  been  unjust  to  have  allowed  us 
to  escape  the  pronounced  penalty  before  satisfaction  was 
rendered,  so  also  He  here  gives  us  to  understand  that  it 
would  be  unjust  were  He  to  forbid  our  restitution,  since 
by  His  own  arrangement  our  penalty  has  been  paid  for 
us.  The  same  unswerving  justice  that  once  condemned 
man  to  death  now  stands  pledged  for  the  release  of  all 
who,  confessing  their  sins,  apply  for  life  through  Christ. 
“It  is  God  that  justifieth— who  is  he  that  condemneth? 
It  is  Christ  that  died;  yea,  rather,  that  is  risen  again,  who 
is  even  at  the  right  hand  of  God,  who  also  maketh  inter¬ 
cession  for  us.”— Rom.  8 133,  34. 

The  completeness  of  the  ransom  is  the  very  strongest 
possible  argument  for  the  restitution  of  all  mankind  who 
will  accept  it  on  the  proffered  terms.  (Rev.  22:17.)  The 
very  character  of  God  for  justice  and  honor  stands 
pledged  to  it;  every  promise  which  He  has  made  implies 
it;  and  every  typical  sacrifice  pointed  to  the  great  and 
sufficient  sacrifice— “  the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world  who  is  “  the  propitiation  [satis¬ 
faction]  for  our  sins  [the  Church’s],  and  not  for  ours 
only,  but  also  for  the  sins  of  the  whole  world.”  (John 
1:29;  1  John  2:2.)  Since  death  is  the  penalty  or  wages 
of  sin,  when  the  sin  is  canceled  the  wages  must  in  due 
time  cease.  Any  other  view  would  be  both  unreasonable 
and  unjust.  The  fact  that  no  recovery  from  the  Adamic 
loss  is  yet  accomplished,  though  nearly  two  thousand  years 
have  elapsed  since  our  Lord  died,  is  no  more  an  argument 
against  restitution  than  is  the  fact  that  four  thousand 
years  elapsed  before  His  death  a  proof  that  God  had  not 
planned  the  redemption  before  the  foundation  of  the 


The  Plan  of  the  Ages 


158 

world.  Both  the  two  thousand  years  since  and  the  four 
thousand  years  before  the  death  of  Christ  were  appointed 
times  for  other  parts  of  the  work,  preparatory  to  “the 
times  of  restitution  of  all  things.” 

Let  no  one  hastily  suppose  that  there  is  in  this  view 
anything  in  conflict  with  the  teaching  of  the  Scriptures 
that  faith  toward  God,  repentance  for  sin  and  reforma¬ 
tion  of  character  are  indispensable  to  salvation.  This  fea¬ 
ture  will  be  treated  more  at  length  hereafter,  but  we  now 
suggest  that  only  the  few  have  ever  had  a  sufficiency  of 
light  to  produce  full  faith,  repentance  and  reformation. 
Some  have  been  blinded  in  part,  and  some  completely,  by 
the  god  of  this  world,  and  they  must  be  recovered  from 
blindness  as  well  as  from  death,  that  they,  each  for  him¬ 
self,  may  have  a  full  chance  to  prove,  by  obedience  or 
disobedience,  their  worthiness  or  unworthiness  of  life 
everlasting.  Then  those  who  prove  themselves  unworthy 
of  life  will  die  again — the  second  death — from  which  there 
will  be  no  redemption,  and  consequently  no  resurrection. 
The  death  which  comes  on  account  of  Adam’s  sin,  and 
all  the  imperfections  which  follow  in  its  wake,  will  be 
removed  because  of  the  redemption  which  is  in  Christ 
Jesus;  but  the  death  which  comes  as  a  result  of  individual, 
wilful  apostasy  is  final.  This  sin  hath  never  forgiveness, 
and  its  penalty,  the  second  death,  will  be  everlasting — 
not  everlasting  dying,  but  everlasting  death — a  death  un¬ 
broken  by  a  resurrection. 

The  philosophy  of  the  plan  of  redemption  will  be  treated 
in  a  succeeding  volume.  Here  we  merely  establish  the 
fact  that  the  redemption  through  Christ  Jesus  is  to  be 
as  far-reaching  in  its  blessed  results  and  opportunities 
as  was  the  sin  of  Adam  in  its  blight  and  ruin — that  all 
who  were  condemned  and  who  suffered  on  account  of 
the  one  may  as  surely,  “  in  due  time,”  be  set  free  from 
all  those  ills  on  account  of  the  other.  However,  none  can 
appreciate  this  Scriptural  argument  who  do  not  admit 


Ransom  and  Restitution 


159 


the  Scriptural  statement  that  death — extinction  of  being 
— is  the  wages  of  sin.  Those  who  think  of  death  as  life 
in  torment  not  only  disregard  the  meaning  of  the  words 
death  and  life,  which  are  opposites,  but  involve  themselves 
in  two  absurdities.  It  is  absurd  to  suppose  that  God 
would  perpetuate  Adam’s  existence  forever  in  torment 
for  any  kind  of  a  sin  which  he  could  commit,  but  espe¬ 
cially  for  the  comparatively  small  offence  of  eating  forbid¬ 
den  fruit.  Then,  again,  if  our  Lord  Jesus  redeems  man¬ 
kind,  died  in  our  stead,  became  our  ransom,  went  into 
death  that  we  might  be  set  free  from  it,  is  it  not  evident 
that  the  death  which  He  suffered  for  the  unjust  was  of 
exactly  the  same  kind  as  that  to  which  all  mankind  were 
condemned?  Is  He,  then,  suffering  eternal  torture  for 
our  sins?  If  not,  then  so  surely  as  He  died  for  our  sins, 
the  punishment  for  our  sins  was  death,  and  not  life  in 
any  sense  or  condition. 

But,  strange  to  say,  finding  that  the  theory  of  eternal 
torture  is  inconsistent  with  the  statements  that  “  the 
Lord  hath  laid  upon  Him  the  iniquity  of  us  all,”  and  that 
Christ  “  died  for  our  sins,”  and  seeing  that  one  or  the 
other  must  be  dropped  as  inconsistent,  some  are  so  wedded 
to  the  idea  of  eternal  torture,  and  so  prize  it  as  a  sweet 
morsel,  that  they  hold  to  it  regardless  of  the  Scriptures, 
and  deliberately  deny  that  Jesus  paid  the  world’s  ransom 
price,  though  this  truth  is  taught  on  every  leaf  of  the 
Bible. 


IS  RESTITUTION  PRACTICABLE? 

Some  have  supposed  that  if  the  billions  of  the  dead 
were  resurrected,  there  would  not  be  room  for  them  on 
the  earth;  and  that  if  there  should  be  room  for  them, 
the  earth  would  not  be  capable  of  sustaining  so  large  a 
population.  It  is  even  claimed  by  some  that  the  earth 
is  one  vast  graveyard,  and  that  if  all  the  dead  were  awak- 


160  The  Plan  of  the  Ages 

ened  they  would  trample  one  upon  another  for  want  of 
room. 

This  is  an  important  point.  How  strange  it  would  be 
if  we  should  find  that  while  the  Bible  declares  a  resur¬ 
rection  for  all  men,  yet,  by  actual  measurement,  they 
could  not  find  a  footing  on  the  earth !  Now  let  us  see : 
figure  it  out  and  you  will  find  this  an  unfounded  fear. 
You  will  find  that  there  is  an  abundance  of  room  for  the 
“  restitution  of  all,”  as  “  God  hath  spoken  by  the  mouth 
of  all  His  holy  prophets.” 

Let  us  assume  that  it  is  six  thousand  years  since  the 
creation  of  man,  and  that  there  are  fourteen  hundred 
millions  of  people  now  living  on  the  earth.  Our  race 
began  with  one  pair,  but  let  us  make  a  very  liberal  esti¬ 
mate  and  suppose  that  there  were  as  many  at  the  begin¬ 
ning  as  there  are  now;  and,  further,  that  there  never 
were  fewer  than  that  number  at  any  time,  though  actually 
the  flood  reduced  the  population  to  eight  persons.  Again, 
let  us  be  liberal,  and  estimate  three  generations  to  a  cen¬ 
tury,  or  thirty-three  years  to  a  generation,  though,  ac¬ 
cording  to  Gen.  5,  there  were  but  eleven  generations  from 
Adam  to  the  flood,  a  period  of  one  thousand  six  hundred 
and  fifty-six  years,  or  about  one  hundred  and  fifty  years 
to  each  generation.  Now  let  us  see :  six  thousand  years 
are  sixty  centuries ;  three  generations  to  each  century 
would  give  us  one  hundred  and  eighty  generations  since 
Adam;  and  fourteen  hundred  millions  to  a  generation 
would  give  two  hundred  and  fifty-two  billions  (252,000,- 
000,000)  as  the  total  number  of  our  race  from  creation  to 
the  present  time,  according  to  this  liberal  estimate,  which 
is  probably  more  than  ten  times  the  actual  number. 

Where  shall  we  find  room  enough  for  this  great  mul¬ 
titude?  Let  us  measure  the  land,  and  see.  The  State  of 
Texas,  United  States,  contains  two  hundred  and  thirty- 
seven  thousand  square  miles.  There  are  twenty-seven 
million  eight  hundred  and  seventy-eight  thousand  four 


Ransom  and  Restitution  161 

hundred  square  feet  in  a  mile,  and,  therefore,  six  trillion 
six  hundred  and  seven  billion  one  hundred  and  eighty 
million  eight  hundred  thousand  (6,607,180,800,000)  square 
feet  in  Texas.  Allowing  ten  square  feet  as  the  surface 
covered  by  each  dead  body,  we  find  that  Texas,  as  a  ceme¬ 
tery,  would  at  this  rate  hold  six  hundred  and  sixty  billion 
seven  hundred  and  eighteen  million  and  eighty  thousand 
(660,718,080,000)  bodies,  or  nearly  three  times  as  many 
as  our  exaggerated  estimate  of  the  numbers  of  our  race 
who  have  lived  on  the  earth. 

A  person  standing  occupies  about  one  and  two-thirds 
square  feet  of  space.  At  this  rate  the  present  popula¬ 
tion  of  the  earth  (one  billion  four  hundred  million  per¬ 
sons)  could  stand  on  an  area  of  eighty-six  square  miles— 
an  area  much  less  than  that  of  the  city  of  London  or  of 
Philadelphia.  And  the  island  of  Ireland  (area,  thirty- 
two  thousand  square  miles)  would  furnish  standing-room 
for  more  than  twice  the  number  of  people  who  have  ever 
lived  on  the  earth,  even  at  our  exaggerated  estimate. 

There  is  not  much  difficulty,  then,  in  settling  this 
objection.  And  when  we  call  to  mind  the  prophecy  of 
Isaiah  (35:1-6),  that  the  earth  shall  yield  her  increase; 
that  the  desert  shall  rejoice  and  blossom  as  the  rose; 
that  in  the  wilderness  shall  waters  break  out,  and  streams 
in  the  desert,  we  see  that  God  indicates  that  He  has  fore¬ 
seen  all  the  necessities  of  His  plan,  and  will  make  ample 
provision  for  the  needs  of  His  creatures  in  what  will 
seem  a  very  natural  way. 

RESTITUTION  VERSUS  EVOLUTION. 

It  may  be  objected  by  some  that  the  testimony  of  the 
Scriptures  concerning  human  restitution  to  a  former  estate 
is  out  of  harmony  with  the  teachings  of  science  and 
philosophy,  which,  with  apparent  reason,  point  us  to 
the  superior  intelligence  of  this  twentieth  century,  and 
claim  this  as  conclusive  evidence  that  primeval  man  must 


1 62  The  Plan  of  the  Ages 

have  been,  in  comparison,  very  lacking  in  intelligence, 
which  they  claim  is  the  result  of  development.  From 
this  standpoint,  a  restitution  to  a  former  estate  would  be 
far  from  desirable,  and  certainly  the  reverse  of  a  bless¬ 
ing. 

At  first  sight  such  reasoning  appears  plausible,  and 
many  seem  inclined  to  accept  it  as  truth  without  careful 
examination,  saying,  with  a  celebrated  Brooklyn  preacher, 
If  Adam  fell  at  all  his  fall  was  upward,  and  the  more 
and  faster  we  fall  from  his  original  state  the  better  for 
us  and  for  all  concerned. 

Thus  philosophy,  even  in  the  pulpit,  would  make  the 
Word  of  God  of  no  effect,  and  if  possible  convince  us 
that  the  apostles  were  fools  when  they  declared  that 
death  and  every  trouble  came  by  the  first  man’s  dis¬ 
obedience,  and  that  these  could  be  removed  and  man  re¬ 
stored  to  divine  favor  and  life  only  by  means  of  a  ransom. 
(Rom.  5:10,  12,  17-19,  21;  8:19-22;  Acts  3:19-21;  Rev. 
21 :3-5.)  But  let  us  not  hastily  conclude  that  this  phi¬ 
losophy  is  impregnable ;  for  should  we  be  obliged  to  dis¬ 
card  the  doctrines  of  the  apostles  relative  to  the  origin 
of  sin  and  death,  and  of  restitution  to  an  original  perfec¬ 
tion,  we  should,  in  honesty,  be  obliged  to  reject  their  tes¬ 
timony  entirely  and  on  every  subject,  as  uninspired  and 
consequently  without  special  weight  or  authority.  Let  us, 
then,  in  the  light  of  facts,  briefly  examine  this  growingly 
popular  view  and  see  how  deep  is  its  philosophy. 

Says  an  advocate  and  representative  of  this  theory : — 

“Man  was  first  in  a  stage  of  existence  in  which  his 
animal  nature  predominated,  and  the  almost  purely 
physical  ruled  him;  then  he  slowly  grew  from  one  state 
to  another  until  now,  when  the  average  man  has  attained 
to  a  condition  in  which,  it  might  be  said,  he  is  coming 
under  the  rule  of  the  brain.  Hence  this  age  may  be 
regarded  and  designated  as  the  Brain  Age.  Brain  pushes 
the  great  enterprises  of  the  day.  Brain  takes  the  reins 
of  government;  and  the  elements  of  the  earth,  air  and 


Ransom  and  Restitution  163 

water  are  being  brought  under  subjection.  Man  is  put¬ 
ting  his  hand  on  all  physical  forces,  and  slowly  but  surely 
attaining  such  power  over  the  domain  of  nature  as  gives 
evidence  that  ultimately  he  may  exclaim,  in  the  language 
of  Alexander  Selkirk,  ‘  I  am  monarch  of  all  I  survey.’  ” 

The  fact  that  at  first  glance  a  theory  appears  reason¬ 
able  should  not  lead  us  hastily  to  accept  it,  and  to  attempt 
to  twist  the  Bible  into  harmony  with  it.  In  a  thousand 
ways  we  have  proved  the  Bible,  and  know  beyond  per- 
adventure  that  it  contains  a  superhuman  wisdom  which 
makes  its  statements  unerring.  We  should  remember,  too, 
that  while  scientific  research  is  to  be  commended,  and  its 
suggestions  considered,  yet  its  conclusions  are  by  no  means 
infallible.  And  what  wonder  that  it  has  proven  its  own 
theories  false  a  thousand  times,  when  we  remember  that 
the  true  scientist  is  merely  a  student  attempting,  under 
many  unfavorable  circumstances,  and  struggling  against 
almost  insurmountable  difficulties,  to  learn  from  the  great 
Book  of  Nature  the  history  and  destiny  of  man  and  his 
home. 

We  would  not,  then,  either  oppose  or  hinder  scientific 
investigation;  but  in  hearing  suggestions  from  students 
of  the  Book  of  Nature,  let  us  carefully  compare  their 
deductions,  which  have  so  often  proved  in  part  or  wholly 
erroneous,  with  the  Book  of  Divine  Revelation,  ancf  prove 
or  disprove  the  teachings  of  scientists  by  “  the  law  and  the 
testimony.  If  they  speak  not  according  to  this  word, 
it  is  because  there  is  no  light  in  them.”  (Isa.  8:20.) 
An  accurate  knowledge  of  both  books  will  prove  them 
to  be  harmonious ;  but  until  we  have  such  knowledge, 
God’s  Revelation  must  take  precedence,  and  must  be  the 
standard  among  the  children  of  God,  by  which  the  sup¬ 
posed  findings  of  fallible  fellow-men  shall  be  judged. 

But  while  holding  to  this  principle,  let  us  see  whether 
there  is  not  some  other  reasonable  solution  of  the  in¬ 
creased  knowledge  and  skill  and  power  of  man  than  the 


164  The  Plan  of  the  Ages 

theory  of  Evolution — that  though  originally  developed 
from  a  very  low  order  of  being,  man  has  now  reached 
the  superior  or  “  Brain  Age.”  Perhaps  after  all  we  shall 
find  that  the  inventions  and  conveniences,  the  general  edu¬ 
cation  and  wider  diffusion  and  increase  of  knowledge,  are 
not  attributable  to  a  greater  brain  capacity,  but  to  more 
favorable  circumstances  for  the  use  of  brains.  That 
the  brain  capacity  to-day  is  greater  than  in  by-gone  ages, 
we  deny;  while  we  freely  admit  that,  owing  to  advanta¬ 
geous  circumstances,  the  use  of  what  brain  capacity  men 
have  to-day  is  more  general  than  at  any  former  period, 
and  hence  makes  a  much  larger  showing.  In  the  study 
of  painting  and  sculpture,  do  not  the  students  of  this 
“  Brain  Age”  go  back  to  the  great  masters  of  the  past? 
Do  they  not  by  so  doing  acknowledge  a  brain  power 
and  originality  of  design  as  well  as  a  skill  of  workman¬ 
ship  worthy  of  imitation?  Does  not  the  present  “Brain 
Age  ”  draw  largely  upon  the  original  designs  of  the  past 
ages  for  its  architecture  ?  Do  not  the  orators  and  logicians 
of  this  “  Brain  Age  ”  study  and  copy  the  methods  and 
syllogisms  of  Plato,  Aristotle,  Demosthenes  and  others 
of  the  past?  Might  not  many  of  the  public  speakers 
of  to-day  well  covet  the  tongue  of  a  Demosthenes  or  an 
Apollos,  and  much  more  the  clear  reasoning  power  of 
the  Apostle  Paul? 

To  go  still  further  back :  while  we  might  well  refer  to 
the  rhetorical  powers  of  several  of  the  prophets,  and  to 
the  sublime  poetic  paintings  interspersed  throughout  the 
Psalms,  we  refer  these  “  Brain  Age  ”  philosophers  to  the 
wisdom  and  logic,  no  less  than  to  the  fine  moral  sensi¬ 
bilities,  of  Job  and  his  comforters.  And  what  shall  we 
say  of  Moses,  “  learned  in  all  the  wisdom  of  the  Egyp¬ 
tians  ”  ?  The  laws  given  through  him  have  been  the 
foundation  for  the  laws  of  all  civilized  nations,  and  are 
still  recognized  as  the  embodiment  of  marvelous  wis¬ 
dom. 


Ransom  and  Restitution  165 

The  exhuming  of  ancient  buried  cities  reveals  a  knowl¬ 
edge  of  the  arts  and  sciences  in  ages  past  which  is  sur¬ 
prising  some  of  the  philosophers  of  this  so-called  “  Brain 
Age.”  The  ancient  methods  of  embalming  the  dead,  of 
tempering  copper,  of  making  elastic  glass  and  Damascus 
steel,  are  among  the  achievements  of  the  remote  past 
which  the  brain  of  the  present  age,  with  all  its  advan¬ 
tages,  is  unable  either  to  comprehend  or  to  duplicate. 

Going  back  four  thousand  years  to  about  Abraham’s 
time,  we  find  the  Great  Pyramid  of  Egypt — an  object  of 
wonder  and  amazement  to  the  most  learned  scientists  of 
to-day.  Its  construction  is  in  exact  accord  with  the  most 
advanced  attainments  of  this  “  Brain  Age  ”  in  the  sciences 
of  Mathematics  and  Astronomy.  It  teaches,  positively, 
truths  which  can  to-day  be  only  approximated  by  the 
use  of  modern  instruments.  So  striking  and  clear  are  its 
teachings  that  some  of  the  foremost  astronomers  of  the 
world  have  unhesitatingly  pronounced  it  to  be  of  divine 
origin.  And  even  if  our  “  Brain  Age  ”  evolutionists 
should  admit  that  it  is  of  divine  arrangement,  and  that  its 
wisdom  is  superhuman,  they  must  still  admit  that  it  is  of 
human  construction.  And  the  fact  that  in  that  remote 
day  any  set  of  men  had  the  mental  capacity  to  work  out 
such  a  divine  arrangement  as  very  few  men  to-day  would 
be  capable  of  doing  with  a  model  before  them,  and  with 
all  modern  scientific  appliances  at  hand,  proves  that  our 
“  Brain  Age  ”  develops  more  self-conceit  than  circum¬ 
stances  and  facts  warrant. 

If,  then,  we  have  proven  that  the  mental  capacity  of 
to-day  is  not  greater  than  that  of  past  ages,  but  prob¬ 
ably  less,  how  shall  we  account  for  the  increase  of  gen¬ 
eral  knowledge,  modern  inventions,  etc.?  We  trust  we 
shall  be  able  to  show  this  reasonably  and  in  harmony 
with  Scripture.  The  inventions  and  discoveries  which  are 
now  proving  so  valuable,  and  which  are  considered  proof 
that  this  is  the  “  Brain  Age,”  are  really  very  modern — 


1 66  The  Plan  of  the  Ages 

nearly  all  having  come  within  the  past  century,  and  among 
the  most  important  are  those  of  the  last  threescore  years; 
for  instance,  the  application  of  steam  and  electricity — in 
telegraphy,  railroading  and  steamboating,  and  to  the  ma¬ 
chinery  of  the  various  mechanical  industries.  If,  then, 
these  be  evidences  of  increased  brain  power,  the  “  Brain 
Age  ”  must  be  only  beginning,  and  the  logical  deduction 
is  that  another  century  will  witness  every  form  of  miracle 
as  an  every-day  occurrence;  and  at  the  same  ratio  of 
increase,  where  would  it  eventuate? 

But  let  us  look  again:  Are  all  men  inventors?  How 
very  few  there  are  whose  inventions  are  really  useful 
and  practical,  compared  with  the  number  who  appreciate 
and  use  an  invention  when  put  into  their  hand!  Nor  do 
we  speak  disparagingly  of  that  very  useful  and  highly- 
esteemed  class  of  public  servants  when  we  say  that  the 
smaller  number  of  them  are  men  of  great  brain-power. 
Some  of  the  most  brainy  men  in  the  world,  and  the  deep¬ 
est  reasoners,  are  not  mechanical  inventors.  And  some 
inventors  are  intellectually  so  sluggish  that  all  wonder 
how  they  ever  stumbled  into  the  discoveries  they  made. 
The  great  principles  (electricity,  steam  power,  etc.),  which 
many  men  in  many  years  work  out,  apply  and  improve 
upon,  time  and  again,  were  generally  discovered  appar¬ 
ently  by  the  merest  accident,  without  the  exercise  of  great 
brain  power,  and  comparatively  unsought. 

From  a  human  standpoint  we  can  account  for  modern 
inventions  thus :  The  invention  of  printing,  in  A.  D. 
1440,  may  be  considered  the  starting  point.  With  the 
printing  of  books  came  records  of  the  thoughts  and  dis¬ 
coveries  of  thinkers  and  observers,  which,  without  this 
invention,  would  never  have  been  known  to  their  succes¬ 
sors.  With  books  came  a  more  general  education  and, 
finally,  common  schools.  Schools  and  colleges  do  not  in¬ 
crease  human  capacity,  but  they  do  make  mental  exercise 
more  general,  and  hence  help  to  develop  the  capacity 


Ransom  and  Restitution 


1 67 


already  possessed.  As  knowledge  becomes  more  general 
and  books  more  common,  the  generations  possessing  these 
have  a  decided  advantage  over  previous  generations;  not 
only  in  that  there  are  now  a  thousand  thinkers  to  one 
formerly,  to  sharpen  and  stimulate  each  other  with  sug¬ 
gestions,  but  also  in  that  each  of  the  later  generations 
has,  through  books,  the  combined  experience  of  the  past 
in  addition  to  its  own.  Education  and  the  laudable 
ambition  which  accompanies  it,  enterprise,  and  a  desire  to 
achieve  distinction  and  a  competency,  aided  by  the  record 
and  descriptions  of  inventions  in  the  daily  press,  have 
stimulated  and  brightened  man’s  perceptive  powers,  and 
put  each  upon  the  alert  to  discover  or  to  invent,  if  pos¬ 
sible,  something  for  the  good  and  convenience  of  society. 
Hence  we  suggest  that  modern  invention,  looked  at  from 
a  purely  human  standpoint,  teaches,  not  an  increase  of 
brain  capacity,  but  a  sharpened  perception  from  natural 
causes. 

And  now  we  come  to  the  Scriptures  to  see  what  they 
teach  on  the  subject;  for  while  we  believe,  as  suggested 
above,  that  invention  and  the  increase  of  knowledge,  etc., 
among  men  are  the  results  of  natural  causes,  yet  we  be¬ 
lieve  that  these  natural  causes  were  all  planned  and  or¬ 
dered  by  Jehovah  God  long  ago,  and  that  in  due  time 
they  have  come  to  pass — by  His  overruling  providence, 
whereby  He  “  worketh  all  things  after  the  counsel  of  His 
own  will.”  (Eph.  1  :ii.)  According  to  the  plan  revealed 
in  His  Word.  God  purposed  to  permit  sin  and  misery  to 
misrule  and  oppress  the  world  for  six  thousand  years, 
and  then  in  the  seventh  millennium  to  restore  all  things, 
and  to  extirpate  evil — destroying  it  and  its  consequences 
by  Jesus  Christ,  whom  He  hath  afore  ordained  to  do  this 
work.  Hence,  as  the  six  thousand  years  of  the  reign 
of  evil  began  to  draw  to  a  close.  God  permitted  circum¬ 
stances  to  favor  discoveries,  in  the  study  of  both  His  Book 
of  Revelation  and  His  Book  of  Nature,  as  well  as  in  the 


1 68  The  Plan  of  the  Ages 

preparation  of  mechanical  and  chemical  appliances  useful 
in  the  blessing  and  uplifting  of  mankind  during  the  Mil¬ 
lennial  age,  now  about  to  be  introduced.  That  this  was 
God’s  plan  is  clearly  indicated  by  the  prophetic  state¬ 
ment  :  “  O  Daniel,  shut  up  the  words,  and  seal  the  book, 
even  to  the  tune  of  the  end;  [then]  many  shall  run  to 
and  fro,  and  knowledge  [not  capacity]  shall  be  in¬ 
creased,”  “  and  none  of  the  wicked  shall  understand  [God’s 
plan  and  way]  but  the  wise  shall  understand  ” ;  “  and  there 
shall  be  a  time  of  trouble  such  as  never  was  since  there 
was  a  nation,  even  to  that  same  time.” — Dan.  12:1,  4, 
10. 

To  some  it  may  appear  strange  that  God  did  not  so 
arrange  that  the  present  inventions  and  blessings  should 
sooner  have  come  to  man  to  alleviate  the  curse.  It 
should  be  remembered,  however,  that  God’s  plan  has 
been  to  give  mankind  a  full  appreciation  of  the  curse, 
in  order  that  when  the  blessing  comes  upon  all  they  may 
forever  have  decided  upon  the  unprofitableness  of  sin. 
Furthermore,  God  foresaw  and  has  foretold  what  the 
world  does  not  yet  realize,  namely,  that  His  choicest  bless¬ 
ings  would  lead  to  and  be  productive  of  greater  evils  if 
bestowed  upon  those  whose  hearts  are  not  in  accord  with 
the  righteous  laws  of  the  universe.  Ultimately  it  will 
be  seen  that  God’s  present  permission  of  increased  bless¬ 
ings  is  a  practical  lesson  on  this  subject,  which  may  serve 
as  an  example  of  this  principle  to  all  eternity — to  angels 

as  well  as  to  restored  men.  How  this  can  be,  we  merely 

* 

suggest : — 

First:  So  long  as  mankind  is  in  the  present  fallen  or 
depraved  condition,  without  stringent  laws  and  penalties 
and  a  government  strong  enough  to  enforce  them,  the 
selfish  propensities  will  hold  more  or  less  sway  over  all. 
And  with  the  unequal  individual  capacities  of  men  con¬ 
sidered,  it  cannot  possibly  happen  otherwise  than  that  the 
result  of  the  invention  of  labor-saving  machinery  must, 


Ransom  and  Restitution  169 

after  the  flurry  and  stimulus  occasioned  by  the  manu¬ 
facture  of  machinery,  tend  to  make  the  rich  richer,  and 
the  poor  poorer.  The  manifest  tendency  is  toward  mon¬ 
opoly  and  self-aggrandizement,  which  places  the  advan¬ 
tage  directly  in  the  hands  of  those  whose  capacity  and 
natural  advantages  are  already  the  most  favorable. 

Secondly:  If  it  were  possible  to  legislate  so  as  to  divide 
the  present  wealth  and  its  daily  increase  evenly  among  all 
classes,  which  is  not  possible,  still,  without  human  per¬ 
fection  or  a  supernatural  government  to  regulate  human 
affairs,  the  results  would  be  even  more  injurious  than 
the  present  condition.  If  the  advantages  of  labor-saving 
machinery  and  all  modern  appliances  were  evenly  divided, 
the  result  would,  ere  long,  be  a  great  decrease  of  hours 
of  labor  and  a  great  increase  of  leisure.  Idleness  is  a 
most  injurious  thing  to  fallen  beings.  Had  it  not  been 
for  the  necessity  of  labor  and  sweat  of  face,  the  deteriora¬ 
tion  of  our  race  would  have  been  much  more  rapid  than  it 
has  been.  Idleness  is  the  mother  of  vice ;  and  mental, 
moral  and  physical  degradation  are  sure  to  follow.  Hence 
the  wisdom  and  goodness  of  God  in  withholding  these 
blessings  until  it  was  due  time  for  their  introduction  as  a 
preparation  for  the  Millennial  reign  of  blessing.  Under 
the  control  of  the  supernatural  government  of  the  King¬ 
dom  of  God,  not  only  will  all  blessings  be  equitably  divided 
among  men,  but  the  leisure  will  be  so  ordered  and  directed 
by  the  same  supernatural  government  that  its  results  will 
produce  virtue  and  tend  upward  toward  perfection,  mental, 
moral  and  physical.  The  present  multiplication  of  inven¬ 
tions  and  other  blessings  of  increasing  knowledge  is  per¬ 
mitted  in  this  “  day  of  preparation  ”  to  come  about  in  so 
natural  a  way  that  men  flatter  themselves  that  it  is  be¬ 
cause  this  is  the  “Brain  Age”;  but  it  will  be  permitted 
in  great  measure  to  work  out  in  a  manner  very  much  to 
the  disappointment,  no  doubt,  of  these  wise  philosophers. 
It  is  the  very  increase  of  these  blessings  that  is  already 


170  The  Plan  of  the  Ages 

beginning  to  bring  upon  the  world  the  time  of  trouble, 
which  will  be  such  as  never  has  been  since  there  was  a 
nation. 

The  prophet  Daniel,  as  quoted  above,  links  together 
the  increase  of  knowledge  and  the  time  of  trouble.  The 
knowledge  causes  the  trouble,  because  of  the  depravity 
of  the  race.  The  increase  of  knowledge  has  not  only 
given  the  world  wonderful  labor-saving  machinery  and 
conveniences,  but  it  has  also  led  to  an  increase  of  medical 
skill  whereby  thousands  of  lives  are  prolonged,  and  it  has 
so  enlightened  mankind  that  human  butchery,  war,  is 
becoming  less  popular,  and  thus,  too,  other  thousands  are 
spared  to  multiply  still  further  the  race,  which  is  increas¬ 
ing  more  rapidly  to-day,  perhaps,  than  at  any  other  period 
of  history.  Thus,  while  mankind  is  multiplying  rapidly, 
the  necessity  for  his  labor  is  decreasing  correspondingly; 
and  the  “  Brain  Age  ”  philosophers  have  a  problem  before 
them  to  provide  for  the  employment  and  sustenance  of 
this  large  and  rapidly  increasing  class  whose  services, 
for  the  most  part  supplanted  by  machinery,  can  be  dis¬ 
pensed  with,  but  whose  necessities  and  wants  know  no 
bounds.  The  solution  of  this  problem,  these  philosophers 
must  ultimately  admit,  is  beyond  their  brain  capacity. 

Selfishness  will  continue  to  control  the  wealthy,  who 
hold  the  power  and  advantage,  and  will  blind  them  to 
common  sense  as  well  as  to  justice;  while  a  similar  self¬ 
ishness,  combined  with  the  instinct  of  self-preservation 
and  an  increased  knowledge  of  their  rights,  will  nerve 
some  and  inflame  others  of  the  poorer  classes,  and  the 
result  of  these  blessings  will,  for  a  time,  prove  terrible— 
a  time  of  trouble,  truly,  such  as  was  not  since  there  was 
a  nation— -and  this,  because  man  in  a  depraved  condition 
cannot  properly  use  these  blessings  unguided  and  uncon¬ 
trolled.  Not  until  the  Millennial  reign  shall  have  re-writ¬ 
ten  the  law  of  God  in  the  restored  human  heart  will  men 
be  capable  of  using  full  liberty  without  injury  or  danger. 


Ransom  and  Restitution 


171 


The  day  of  trouble  will  end  in  due  time,  when  He  who 
spake  to  the  raging  Sea  of  Galilee  will  likewise,  with 
authority,  command  the  raging  sea  of  human  passion, 
saying,  “  Peace  !  Be  still !  ”  When  the  Prince  of  Peace 
shall  “  stand  up  ”  in  authority,  a  great  calm  will  be  the 
result.  Then  the  raging  and  clashing  elements  shall  rec¬ 
ognize  the  authority  of  “  Jehovah’s  Anointed/’  “  the  glory 
of  the  Lord  shall  be  revealed,  and  all  flesh  shall  see  it 
together  ” ;  and  in  the  reign  of  the  Christ  thus  begun 
“  shall  all  the  families  of  the  earth  be  blessed.” 

Then  men  will  see  that  what  fhey  attributed  to  evolu¬ 
tion  or  natural  development  and  the  smartness  of  the 
“  Brain  Age  ”  was,  instead,  the  flashings  of  Jehovah’s 
lightnings  (Psa.  77:18)  in  “  the  day  of  His  prepara¬ 
tion  ”  for  the  blessing  of  mankind.  But  as  yet  only  the 
saints  can  see,  and  only  the  wise  in  heavenly  wisdom  can 
understand  this;  for  “The  secret  of  the' Lord  is  with 
them  that  fear  Him;  and  He  will  show  them  His  cove¬ 
nant.”  (Psa.  25:14.)  Thanks  be  to  God,  that  while  gen¬ 
eral  knowledge  has  been  increased,  He  has  also  arranged 
that  His  children  need  “  not  be  unfruitful  in  the  knowl¬ 
edge  of  the  Lord  ”  and  in  the  appreciation  of  His  plans. 
And  by  this  appreciation  of  His  Word  and  plans  we  are 
enabled  to  discern  and  to  withstand  the  vain  philosophies 
and  foolish  traditions  of  men  which  contradict  the  Word 
of  God. 

The  Bible  account  of  man’s  creation  is  that  God  created 
him  perfect  and  upright,  an  earthly  image  of  Himself ; 
that  man  sought  out  various  inventions  and  defiled  himself 
(Gen.  1:27;  Rom.  5:12;  Eccl.  7:29);  that,  all  being 
sinners,  the  race  was  unable  to  help  itself,  and  none 
could  by  any  means  redeem  his  brother  or  give  to  God 
a  ransom  for  him  (Psa.  49:7,  15);  that  God  in  compas¬ 
sion  and  love  had  made  provision  for  this;  that,  accord¬ 
ingly,  the  Son  of  God  became  a  man,  and  gave  man’s  ran¬ 
som-price  ;  that,  as  a  reward  for  this  sacrifice,  and  in 


172 


The  Plan  of  the  Ages 

order  to  the  completion  of  the  great  work  of  atonement, 
He  was  highly  exalted,  even  to  the  divine  nature;  and 
that  in  due  time  He  will  bring  to  pass  a  restitution  of 
the  race  to  the  original  perfection  and  to  every  blessing 
then  possessed.  These  things  are  clearly  taught  in  the 
Scriptures,  from  beginning  to  end,  and  are  in  direct 
opposition  to  the  Evolution  theory;  or,  rather,  such  “bab¬ 
blings  of  science,  falsely  so-called,”  are  in  violent  and 
irreconcilable  conflict  with  the  Word  of  God. 

*  *  * 

“Still  o’er  earth’s  sky  the  clouds  of  anger  roll, 

And  God’s  revenge  hangs  heavy  on  her  soul; 

Yet  shall  she  rise — though  first  by  God  chastised — 

In  glory  and  in  beauty  then  baptized. 

“Yes,  Earth,  thou  shalt  arise;  thy  Father’s  aid 
Shall  heal  the  wound  His  chastening  hand  hath  made; 
Shall  judge  the  proud  oppressor’s  ruthless  sway, 

And  burst  his  bonds,  and  cast  his  cords  away. 

“Then  on  your  soil  shall  deathless  verdure  spring; 
Break  forth,  ye  mountains,  and  ye  valleys,  sing ! 

No  more  your  thirsty  rocks  shall  frown  forlorn, 

The  unbeliever’s  jest,  the  heathen’s  scorn. 

“The  sultry  sands  shall  tenfold  harvests  yield, 

And  a  new  Eden  deck  the  thorny  field. 

E’en  now  we  see,  wide-waving  o’er  the  land, 

The  mighty  angel  lifts  his  golden  wand, 

“Courts  the  bright  vision  of  descending  power, 

Tells  every  gate  and  measures  every  tower; 

And  chides  the  tardy  seals  that  yet  detain 
Thy  Lion,  Judah,  from  His  destined  reign.” 


— Heber . 


CHAPTER  X. 


SPIRITUAL  AND  HUMAN  NATURES  SEPARATE 

AND  DISTINCT. 


Common  Misapprehensions. — Earthly  or  Human  and  Heavenly  or 
Spiritual  Natures. — Earthly  Glory  and  Heavenly  Glory. — 
Bible  Testimony  Regarding  Spirit  Beings. — Mortality  and  Im¬ 
mortality. — Can  Mortal  Beings  Have  Everlasting  Life? — Jus¬ 
tice  IN  THE  BeSTOWMENT  OF  FAVORS. A  SUPPOSED  PRINCIPLE 

Examined. — Variety  in  Perfection. — God’s  Sovereign  Rights. — 
God’s  Provision  for  Man  a  Satisfying  Portion. — The  Election 
of  the  Body  of  Christ. — How  their  Change  of  Nature  is 
Effected. 


FAILING  to  see  that  the  plan  of  God  for  mankind 
in  general  contemplates  a  restitution  to  their  former 
estate — the  human  perfection  lost  in  Eden — and  that  the 
Christian  Church,  as  an  exception  to  this  general  plan, 
is  to  have  a  change  of  nature  from  human  to  spiritual, 
Christian  people  generally  have  supposed  that  none  will 
be  saved  except  those  who  reach  the  spiritual  nature. 
The  Scriptures,  however,  while  holding  out  promises  of 
life  and  blessing  and  restitution  to  all  the  families  of 
the  earth,  offer  and  promise  the  change  to  spiritual  nature 
only  to  the  Church  selected  during  the  Gospel  age ;  and 
not  a  single  passage  can  be  found  which  sustains  such 
hopes  for  any  others. 

If  the  masses  of  mankind  are  saved  from  all  the 
degradation,  weakness,  pain,  misery  and  death  which 
result  from  sin,  and  are  restored  to  the  condition  of 
human  perfection  enjoyed  before  the  fall,  they  are  as 
really  and  completely  saved  from  that  fall  as  those  who, 
under  the  special  “  high-calling  ”  of  the  Gospel  age, 
become  “  partakers  of  the  divine  nature.” 

173 


174 


The  Plan  of  the  Ages 

The  failure  to  understand  rightly  what  constitutes  a 
perfect  man,  the  misapprehension  of  the  terms  mortal 
and  immortal,  and  wrong  ideas  of  justice,  have  together 
tended  to  this  error,  and  mystified  many  scriptures  other¬ 
wise  easily  understood.  It  is  a  common  view,  though 
unsupported  by  a  single  text  of  Scripture,  that  a  perfect 
man  has  never  been  on  earth;  that  all  that  is  seen  of  man 
on  earth  is  only  the  partially  developed  man,  and  that 
to  reach  perfection  he  must  become  spiritual.  This  view 
makes  confusion  of  the  Scriptures  instead  of  developing 
that  harmony  and  beauty  which  result  from  “  rightly 
dividing  the  word  of  truth.” 

The  Scriptures  teach  that  there  have  been  two,  and  only 
two,  perfect  men — Adam  and  Jesus.  Adam  was  created 
in  the  image  of  God:  that  is,  with  the  similar  mental 
powers  of  reason,  memory,  judgment  and  will,  and  the 
moral  qualities  of  justice,  benevolence,  love,  etc.  “Of 
the  earth,  earthy,”  he  was  an  earthly  image  of  a  spiritual 
being,  possessing  qualities  of  the  same  kind,  though  dif¬ 
fering  widely  in  degree,  range  and  scope.  To  such  an 
extent  is  man  an  image  of  God  that  God  can  say  even 
to  the  fallen  man,  “  Come,  let  us  reason  together.” 

As  Jehovah  is  ruler  over  all  things,  so  man  was  made 
a  ruler  over  all  earthly  things — After  our  likeness,  let 
him  have  dominion  over  the  beasts,  fowl,  fish,  etc.  (Gen. 
1:26.)  Moses  tells  us  (Gen.  1:31)  that  God  recognized 
the  man  whom  He  had  made — not  merely  commenced  to 
make,  but  completed — and  God  considered  His  creature 
“very  good,”  that  is,  perfect;  for  in  God’s  sight  nothing 
short  of  perfection  is  very  good,  in  His  intelligent  crea¬ 
tures. 

The  perfection  of  man,  as  created,  is  expressed  in 
Psa.  8:5-8:  “Thou  hast  made  him  a  little  lower  than  the 
angels,  and  hast  crowned  him  with  glory  and  honor. 
Thou  madest  him  to  have  dominion  over  the  works  of 
Thy  hands;  thou  hast  put  all  things  under  his  feet:  all 


Natures  Distinct 


175 


sheep  and  oxen,  yea,  the  beasts  of  the  field,  the  fowl  of 
the  air  and  the  fish  of  the  sea.”  It  has  been  suggested  by 
some  who  would  make  the  Bible  conform  to  a  theory  of 
evolution,  that  the  statement,  “  a  little,”  in  Heb.  2  17, 
might  be  understood  to  mean  a  little  while  lower,  and  not 
a  little  degree  lower  than  the  angels.  There  is,  however, 
neither  authority  nor  reason  for  such  an  interpretation. 
This  is  a  quotation  from  Psa.  8 15,  and  a  critical  com¬ 
parison  of  the  Hebrew  and  Greek  texts  can  leave  no 
doubt  as  to  the  import.  The  idea,  clearly  expressed,  is  a 
little  lower  in  degree  than  angels. 

David,  in  the  psalm,  refers  to  man  in  his  original 
estate,  and  prophetically  intimates  that  God  has  not  aban¬ 
doned  His  original  plan  to  have  man  in  His  own  image 
and  the  king  of  earth,  and  that  He  will  remember  him, 
redeem  him  and  restore  him  to  the  same  again.  The 
Apostle  (Heb.  2:7)  calls  attention  to  the  same  fact— that 
God’s  original  purpose  has  not  been  abandoned;  that  man, 
originally  grand  and  perfect,  the  king  of  earth,  is  to  be 
remembered,  and  visited,  and  restored.  He  then  adds, 
We  see  not  this  promised  restitution  yet,  but  we  do  see 
the  first  step  God  is  taking  toward  its  accomplishment. 
We  see  Jesus  crowned  with  this  glory  and  honor  of  per¬ 
fect  manhood,  that  He,  as  a  fitting  ransom  or  substitute 
might  by  God’s  favor  taste  death  for  every  man,  and 
thus  prepare  the  way  for  the  restitution  of  man  to  all  that 
was  lost.  Rotherham,  one  of  the  most  scrupulous  trans¬ 
lators,  renders  this  passage  as  follows : — 

“What  is  man,  that  Thou  rememberest  him; 

Or  man’s  son,  that  Thou  visitest  him? 

Thou  madest  him  less  some  little  than  messengers : 
With  glory  and  honor  Thou  crownedst  him, 

And  didst  appoint  him  over  the  works  of  Thy  hands.” 

Nor  should  it  be  inferred  that  a  little  lower  in  degree 
means  a  little  less  perfect.  A  creature  may  be  perfect, 


176 


The  Plan  of  the  Ages 

yet  on  a  lower  plane  of  being  than  another ;  thus,  a  perfect 
horse  would  be  lower  than  a  perfect  man,  etc.  There 
are  various  natures,  animate  and  inanimate.  To  illus¬ 
trate,  we  arrange  the  following  table : 


Grades  of 
Heavenly  or 
Spiritual  Being. 

Grades  of 
Earthly  or 
Animal  Being. 

Grades 
in  the  Vege¬ 
table  Domain. 

Grades  in 
the  Mineral 
Domain. 

Divine. 

Human. 

Trees. 

Gold. 

Brute. 

Shrubs. 

Silver. 

Fowl. 

Grasses. 

Copper. 

Angelic. 

Fish. 

Mosses. 

Iron. 

Each  of  the  minerals  mentioned  may  be  pure,  yet  gold 
ranks  the  highest.  Though  each  of  the  orders  of  plants 
should  be  brought  to  perfection,  they  would  still  differ  in 
nature  and  rank.  Likewise  with  animals :  if  each  species 
should  be  brought  to  perfection,  there  would  still  be 
variety;  for  perfecting  a  nature  does  not  change  a  na¬ 
ture.*  The  grades  of  spiritual  being,  also,  though  per¬ 
fect,  stand  related  to  each  other  as  higher  and  lower  in 
nature  or  kind.  The  divine  nature  is  the  highest  and  the 
superior  of  all  spiritual  natures.  Christ  at  His  resurrec¬ 
tion  was  made  “  so  much  better  ”  than  perfect  angels 
as  the  divine  is  superior  to  the  angelic  nature.— -Heb. 
1  .*3-5- 

Note  carefully  that  while  the  classes  named  in  the  above 
table  are  distinct  and  separate,  yet  a  comparison  between 
them  may  be  instituted,  thus :  The  highest  grade  of  min¬ 
eral  is  inferior  to,  or  a  little  lower  than,  the  lowest  grade 
of  vegetable,  because  in  vegetation  there  is  life.  So  the 
highest  grade  of  vegetable  is  a  little  lower  than  the  low- 

*  The  word  nature  is  sometimes  used  in  an  accommodated  sense, 
as,  for  instance,  when  it  is  said  that  a  dog  has  a  savage  nature,  or 
that  a  horse  has  a  gentle  nature,  or  is  bad  natured.  But  in  using  the 
word  thus  it  signifies  merely  the  disposition  of  the  one  described 
as  compared  with  others,  and  does  not,  strictly  speaking,  relate  to 
nature. 


Natures  Distinct 


1 77 


est  grade  of  animal  life,  because  animal  life,  even  in  its 
lowest  forms,  has  intelligence  enough  to  be  conscious  of 
existence.  Likewise  man,  though  the  highest  of  animal 
or  earthly  beings,  is  “  a  little  lower  than  the  angels,” 
because  angels  are  spiritual  or  heavenly  beings. 

There  is  a  wonderful  contrast  between  man  as  we  now 
see  him,  degraded  by  sin,  and  the  perfect  man  that  God 
made  in  His  image.  Sin  has  gradually  changed  his  fea¬ 
tures,  as  well  as  his  character.  Multiplied  generations, 
by  ignorance,  licentiousness  and  general  depravity,  have 
so  blurred  and  marred  humanity  that  in  the  large  majority 
of  the  race  the  likeness  of  God  is  almost  obliterated.  The 
moral  and  intellectual  qualities  are  dwarfed;  and  the  ani¬ 
mal  instincts,  unduly  developed,  are  no  longer  balanced  by 
the  higher.  Man  has  lost  physical  strength  to  such  an 
extent  that,  with  all  the  aid  of  medical  science,  his  average 
length  of  life  is  now  about  thirty  years,  whereas  at  first 
he  survived  nine  hundred  and  thirty  years  under  the 
same  penalty.  But  though  thus  defiled  and  degraded  by 
sin  and  its  penalty,  death,  working  in  him,  man  is  to  be 
restored  to  his  original  perfection  of  mind  and  body, 
and  to  glory,  honor  and  dominion,  during  and  by  the  Mil¬ 
lennial  reign  of  Christ.  The  things  to  be  restored  by 
and  through  Christ  are  those  things  which  were  lost 
through  Adam’s  transgression.  (Rom.  5:18,  19.)  Man 
did  not  lose  a  heavenly  but  an  earthly  paradise.  Under 
the  death  penalty,  he  did  not  lose  a  spiritual  but  a  human 
existence;  and  all  that  was  lost  was  purchased  back  by 
his  Redeemer,  who  declared  that  He  came  to  seek  and  to 
save  that  which  was  lost. — Luke  19:10. 

In  addition  to  the  above,  we  have  proof  that  the  perfect 
man  is  not  a  spiritual  being.  We  are  told  that  our  Lord, 
before  He  left  His  glory  to  become  a  man,  was  “  in  a 
form  of  God” — a  spiritual  form,  a  spirit  being;  but  since 
to  be  a  ransom  for  mankind  He  had  to  be  a  man,  of 
the  same  nature  as  the  sinner  whose  substitute  in  death 


1 78 


The  Plan  of  the  Ages 

He  was  to  become,  it  was  necessary  that  His  nature  be 
changed.  And  Paul  tells  us  that  He  took  not  the  nature 
of  angels,  one  step  lower  than  His  own,  but  that  He  came 
down  two  steps  and  took  the  nature  of  men — He  became 
a  man;  He  was  “made  flesh.” — Heb.  2:16;  Phil.  2:7,  8; 
John  1 114. 

Notice  that  this  teaches  not  only  that  angelic  nature 
is  not  the  only  order  of  spirit  being,  but  that  it  is  a 
lower  nature  than  that  of  our  Lord  before  He  became 
a  man;  and  He  was  not  then  so  high  as  He  is  now, 
for  “  God  hath  highly  exalted  Him,”  because  of  His 
obedience  in  becoming  man’s  willing  ransom.  (Phil. 
2:8,  9.)  He  is  now  of  the  highest  order  of  spirit  being, 
a  partaker  of  the  divine  (Jehovah’s)  nature. 

But  not  only  do  we  thus  find  proof  that  the  divine, 
angelic  and  human  natures  are  separate  and  distinct,  but 
this  proves  that  to  be  a  perfect  man  is  not  to  be  an  angel, 
any  more  than  the  perfection  of  angelic  nature  implies 
that  angels  are  divine  and  equal  with  Jehovah;  for  Jesus 
took  not  the  nature  of  angels,  but  a  different  nature — the 
nature  of  men ;  not  the  imperfect  human  nature  as  we 
now  possess  it,  but  the  perfect  human  nature.  He  became 
a  man;  not  a  depraved  and  nearly  dead  being  such  as 
men  are  now,  but  a  man  in  the  full  vigor  of  perfection. 

Again,  Jesus  must  have  been  a  perfect  man  else  He 
could  not  have  kept  a  perfect  law,  which  is  the  full  meas¬ 
ure  of  a  perfect  man’s  ability.  And  He  must  have  been 
a  perfect  man  else  He  could  not  have  given  a  ransom  (a 
corresponding  price — 1  Tim.  2:6)  for  the  forfeited  life  of 
the  perfect  man  Adam;  “For  since  by  man  came  death, 
by  man  came  also  the  resurrection  of  the  dead.”  (1  Cor. 
15:21.)  Had  He  been  in  the  least  degree  imperfect,  it 
would  have  proved  that  He  was  under  condemnation,  and 
therefore  He  could  not  have  been  an  acceptable  sacrifice; 
neither  could  He  have  kept  perfectly  the  law  of  God.  A 
perfect  man  was  tried,  and  failed,  and  was  condemned; 


Natures  Distinct 


179 

and  only  a  perfect  man  could  give  the  corresponding  price 
as  the  Redeemer. 

Now  we  have  the  question  fairly  before  us  in  another 
form,  viz.:  If  Jesus  in  the  flesh  was  a  perfect  man,  as 
the  Scriptures  thus  show,  does  it  not  prove  that  a  perfect 
man  is  a  human,  fleshly  being — not  an  angel,  but  a  little 
lower  than  the  angels?  The  logical  conclusion  is  unmis¬ 
takable,  and  in  addition  we  have  the  inspired  statement 
of  the  Psalmist  (Psa.  8:5-8)  and  Paul’s  reference  to  it  in 
Heb.  2  7-9. 

Neither  was  Jesus  a  combination  of  the  two  natures, 
human  and  spiritual.  The  blending  of  two  natures  pro¬ 
duces  neither  the  one  nor  the  other,  but  an  imperfect, 
hybrid  thing,  which  is  obnoxious  to  the  divine  arrange¬ 
ment.  When  Jesus  was  in  the  flesh  He  was  a  perfect 
human  being;  previous  to  that  time  He  was  a  perfect 
spiritual  being;  and  since  His  resurrection  He  is  a  per¬ 
fect  spiritual  being  of  the  highest  or  divine  order.  It 
was  not  until  the  time  of  His  consecration  even  unto 
death,  as  typified  in  His  baptism— at  thirty  years  of  age 
(manhood,  according  to  the  Law,  and  therefore  the  right 
time  to  consecrate  Himself  as  a  man ) — that  He  received 
the  earnest  of  His  inheritance  of  the  divine  nature. 
(Matt.  3:16,  17.)  The  human  nature  had  to  be  conse¬ 
crated  to  death  before  He  could  receive  even  the  pledge 
of  the  divine  nature.  And  not  until  that  consecration 
was  actually  carried  out  and  He  had  actually  sacrificed  the 
human  nature,  even  unto  death,  did  our  Lord  Jesus 
become  a  full  partaker  of  the  divine  nature.  After  be¬ 
coming  a  man  He  became  obedient  unto  death ;  wherefore > 
God  hath  highly  exalted  Him  to  the  divine  nature.  (Phil. 
2:8,  9.)  If  this  Scripture  is  true,  it  follows  that  He  was 
not  exalted  to  the  divine  nature  until  the  human  nature 
was  actually  sacrificed — dead. 

Thus  we  see  that  in  Jesus  there  was  no  mixture  of 
natures,  but  that  twice  He  experienced  a  change  of 


i8o 


The  Plan  of  the  Ages 

nature;  first,  from  spiritual  to  human;  afterward,  from 
human  to  the  highest  order  of  spiritual  nature,  the  divine ; 
and  in  each  case  the  one  was  given  up  for  the  other. 

In  this  grand  example  of  perfect  humanity,  which  stood 
unblemished  before  the  world  until  sacrificed  for  the 
world’s  redemption,  we  see  the  perfection  from  which  our 
race  fell  in  Adam,  and  to  which  it  is  to  be  restored.  In 
becoming  man’s  ransom,  our  Lord  Jesus  gave  the 
equivalent  for  that  which  man  lost;  and  therefore  all 
mankind  may  receive  again,  through  faith  in  Christ,  and 
obedience  to  His  requirements,  not  a  spiritual,  but  a  glori¬ 
ous,  perfect  human  nature — “  that  which  was  lost.” 

The  perfect  faculties  and  powers  of  the  perfect  human 
being  may  be  exercised  indefinitely,  and  upon  new  and 
varied  objects  of  interest,  and  knowledge  and  skill  may 
be  vastly  increased;  but  no  such  increase  of  knowledge 
or  power  will  effect  a  change  of  nature,  or  make  it  more 
than  perfect.  It  will  be  only  the  expanding  and  develop¬ 
ing  of  the  perfect  human  powers.  Increase  of  knowl¬ 
edge  and  skill  will  doubtless  be  man’s  blessed  privilege  to 
all  eternity;  yet  he  will  still  be  man,  and  will  be  merely 
learning  to  use  more  fully  the  powers  of  human  nature 
already  possessed.  Beyond  its  wide  limits  he  cannot ’hope, 
nor  will  he  desire  to  advance,  his  desires  being  limited  to 
the  scope  of  his  powers. 

While  Jesus  as  a  man  was  an  illustration  of  perfect 
human  nature,  to  which  the  mass  of  mankind  will  be 
restored,  yet  since  His  resurrection  He  is  the  illustration 
of  the  glorious  divine  nature  which  the  overcoming 
Church  will,  at  resurrection,  share  with  Him. 

Because  the  present  age  is  devoted  mainly  to  the  de¬ 
velopment  of  this  class  which  is  offered  a  change  of 
nature,  and  because  the  apostolic  epistles  are  devoted  to 
the  instruction  of  this  “  little  flock,”  it  should  not  be 
inferred  that  God’s  plans  end  with  the  completion  of  this 
chosen  company.  Nor,  on  the  other  hand,  should  we  go 


Natures  Distinct 


181 


to  the  opposite  extreme,  and  suppose  that  the  special 
promises  of  the  divine  nature,  spiritual  bodies,  etc.,  made 
to  these,  are  God’s  design  for  all  mankind.  To  these  are 
the  “  exceeding  great  and  precious  promises/’  over  and 
above  the  other  precious  promises  made  to  all  mankind. 
To  rightly  divide  the  word  of  truth,  we  should  observe 
that  the  Scriptures  recognize  the  perfection  of  the  divine 
nature  in  the  “  little  flock,”  and  the  perfection  of  the 
human  nature  in  the  restored  world,  as  two  separate 
things. 

Let  us  now  inquire  more  particularly,  What  are  spirit 
beings?  what  powers  are  theirs?  and  by  what  laws  are 
they  governed?  Many  seem  to  think,  because  they  do  not 
understand  the  nature  of  a  spirit  being,  that  it  must  be 
a  mere  myth,  and  on  this  subject  much  superstition  pre¬ 
vails.  But  Paul  does  not  appear  to  have  such  an  idea. 
Though  he  intimates  that  a  human  being  is  incapable  of 
understanding  the  higher,  spiritual  nature  (i  Cor.  2:14), 
yet  he  plainly  states,  as  if  to  guard  against  any  mythical 
or  superstitious  notions,  that  there  is  a  spiritual  body,  as 
well  as  a  natural  (human)  body,  a  celestial  as  well  as  a 
terrestrial,  and  a  glory  of  the  earthly  as  well  as  of  the 
heavenly.  The  glory  of  the  earthly,  as  we  have  seen,  was 
lost  by  the  first  Adam’s  sin,  and  is  to  be  restored  to  the 
race  by  the  Lord  Jesus  and  His  Bride  (the  Christ,  Head 
and  body)  during  the  Millennial  reign.  The  glory  of  the 
heavenly  is  as  yet  unseen  except  as  revealed  to  the  eye  of 
faith  by  the  Spirit  through  the  Word.  These  glories  are 
distinct  and  separate.  (1  Cor.  15:38-49.)  We  know  to 
some  extent  what  the  natural,  earthly,  terrestrial  body  is, 
for  we  now  have  such,  though  we  can  only  approximately 
estimate  the  glory  of  its  perfection.  It  is  flesh,  blood  and 
bones ;  for  “  that  which  is  born  of  the  flesh  is  flesh.” 
And  since  they  are  two  distinct  kinds  of  bodies,  we 
know  that  the  spiritual,  whatever  it  may  be,  is  not  com¬ 
posed  of  flesh,  blood  and  bones :  it  is  heavenly,  celestial, 


The  Plan  of  the  Ages 


1 82 

spiritual — “  That  which  is  born  of  the  Spirit  is  spirit.” 
But  what  a  spirit  body  is,  we  know  not,  for  “  It  doth 
not  yet  appear  what  we  shall  be ;  but  .  .  .  we  shall  be  like 
Him” — -like  our  Lord  Jesus. — John  3:6;  1  John  3:2. 

We  have  no  record  of  any  being,  either  spiritual  or 
human,  ever  having  been  changed  from  one  nature  to 
another,  except  the  Son  of  God;  and  this  was  an  excep¬ 
tional  case,  for  an  exceptional  purpose.  When  God  made 
angels  he  doubtless  intended  them  to  remain  angels  for¬ 
ever,  and  so  with  men,  each  being  perfect  on  his  own 
plane.  At  least  the  Scriptures  give  no  intimation  of  any 
different  purpose.  As  in  the  inanimate  creation  there  is  a 
pleasing  and  almost  endless  variety,  so  in  the  living  and 
intelligent  creation  the  same  variety  in  perfection  is  pos¬ 
sible.  Every  creature  in  its  perfection  is  glorious;  but, 
as  Paul  says,  the  glory  of  the  celestial  (heavenly)  is 
one  kind  of  glory,  and  the  glory  of  the  terrestrial 
(earthly)  is  another  and  a  different  glory. 

By  examining  the  facts  recorded  of  our  Lord  Jesus 
after  His  resurrection,  and  of  angels,  who  are  also  spirit 
beings,  thus  “  comparing  spiritual  things  with  spiritual  ” 
(1  Cor.  2:13),  we  may  gain  some  general  information 
with  regard  to  spirit  beings.  First,  then,  angels  can  be 
and  frequently  are  present,  yet  invisible.  “  The  angel  of 
the  Lord  encampeth  round  about  them  that  fear  him”; 
and  “Are  they  not  all  ministering  spirits,  sent  forth  to 
minister  for  them  who  shall  be  heirs  of  salvation?  ”  (Psa. 
34:7;  Heb.  1:14.)  Have  they  ministered  visibly  or  in¬ 
visibly?  Undoubtedly  the  latter.  Elisha  was  surrounded 
by  a  host  of  Assyrians;  his  servant  was  fearful;  Elisha 
prayed  to  the  Lord,  and  the  young  man’s  eyes  were 
opened,  and  he  saw  the  mountains  round  about  them  full 
of  chariots  of  fire  and  horsemen  of  fire  (or  like  fire). 
Again,  while  to  Balaam  the  angel  was  invisible,  the  ass, 
his  eyes  being  opened,  saw  him. 


Natures  Distinct 


183 


Secondly,  angels  can  assume  human  bodies  and  appear 
as  men.  The  Lord  and  two  angels  so  appeared  to  Abra¬ 
ham,  who  had  a  supper  prepared  for  them,  of  which  they 
ate.  At  first  Abraham  supposed  them  to  be  three  men, 
and  it  was  not  until  they  were  about  to  go  that  he  dis¬ 
covered  one  of  them  to  be  the  Lord,  and  the  other  two, 
angels,  who  afterward  went  down  to  Sodom  and  delivered 
Lot.  (Gen.  18:1,  2.)  An  angel  appeared  to  Gideon  as  a 
man,  but  afterward  made  himself  known.  An  angel 
appeared  to  the  father  and  mother  of  Samson,  and  they 
thought  him  a  man  until  he  ascended  up  to  heaven  in  the 
flame  of  the  altar. — Judges  6:11-22;  13:20. 

Thirdly,  spirit  beings  are  glorious  in  their  normal 
condition,  and  are  frequently  referred  to  as  glorious  and 
bright.  The  countenance  of  the  angel  who  rolled  away 
the  stone  from  the  door  of  the  sepulchre  was  “  as  the 
lightning.”  Daniel  caught  a  glimpse  of  a  spiritual  body, 
which  he  described,  saying,  his  eyes  were  as  lamps  of 
fire,  his  countenance  as  the  lightning,  his  arms  and  feet 
like  in  color  to  polished  brass,  and  his  voice  as  the  voice  of 
a  multitude.  Before  him  Daniel  fell  as  a  dead  man. 
(Dan.  10:6,  10,  15,  1 7.)  Saul  of  Tarsus  caught  a  similar 
glimpse  of  Christ’s  glorious  body  shining  above  the  bright¬ 
ness  of  the  sun  at  noonday.  Saul  lost  his  sight  and  fell  to 
the  ground. 

Thus  far  we  have  found  spirit  beings  truly  glorious; 
yet,  except  by  the  opening  of  men’s  eyes  to  see  them,  or 
by  their  appearing  in  flesh  as  men,  they  are  invisible  to 
men.  This  conclusion  is  further  confirmed  when  we  exam¬ 
ine  the  particular  details  of  these  manifestations.  The 
Lord  was  seen  of  Saul  alone,  the  men  traveling  with  him 
hearing  the  voice,  but  seeing  no  one.  (Acts  9:7.)  The 
men  that  were  with  Daniel  did  not  see  the  glorious 
being  he  describes,  but  a  great  fear  fell  on  them,  and  they 
ran  and  hid  themselves.  Again,  this  glorious  being  de- 


184 


The  Plan  of  the  Ages 

dared,  “  The  prince  of  the  kingdom  of  Persia  withstood 
me  one  and  twenty  days.”  (Dan.  10:13.)  Did  Daniel, 
the  man  greatly  beloved  of  the  Lord,  fall  as  dead  before 
this  one  whom  Persia’s  prince  withstood  one  and  twenty 
days?  How  is  this?  Surely  he  did  not  appear  in  glory 
to  the  prince !  No ;  either  he  was  invisibly  present  with 
him,  or  else  he  appeared  as  a  man. 

Our  Lord,  since  His  resurrection,  is  a  spirit  being; 
consequently  the  same  powers  which  we  find  illustrated  in 
angels  (spiritual  beings)  should  also  be  possessed  by 
Him.  And  such  is  the  case,  as  we  shall  see  more  fully 
in  a  succeeding  chapter. 

Thus  we  find  that  the  Scriptures  regard  the  spiritual 
and  the  human  natures  as  separate  and  distinct,  and  fur¬ 
nish  no  evidence  that  the  one  will  evolve  or  develop  into 
the  other;  but,  on  the  contrary,  they  do  show  that  only 
a  few  will  ever  be  changed  from  the  human  to  the  divine 
nature,  to  which  Jesus,  their  Head,  has  already  been 
exalted.  And  this  remarkable  and  special  feature  in 
Jehovah’s  plan  is  for  the  remarkable  and  special  purpose 
of  preparing  these  as  God’s  agents  for  the  great  future 
work  of  restoring  all  things. 

Let  us  now  examine  the  terms 

MORTALITY  AND  IMMORTALITY. 

We  shall  find  their  true  significance  in  exact  harmony 
with  what  we  have  learned  from  our  comparison  of  Bible 
statements  concerning  human  and  spiritual  beings,  and 
earthly  and  heavenly  promises.  These  words  are  usually 
given  very  uncertain  meanings,  and  wrong  ideas  of  their 
meanings  produce  erroneous  views  of  subjects  with  which 
they  stand  connected,  in  general  and  in  Scripture  usage. 

"  Mortality  ”  signifies  a  state  or  condition  of  liability  to 
death ;  not  a  condition  of  death,  but  a  condition  in  which 
death  is  a  possibility. 


Natures  Distinct 


185 

“  Immortality  ”  signifies  a  state  or  condition  not  liable 
to  death ;  not  merely  a  condition  of  freedom  from  death, 
but  a  condition  in  which  death  is  an  impossibility. 

The  common  but  erroneous  idea  of  mortality  is,  a  state 
or  condition  in  which  death  is  unavoidable,  while  the 
common  idea  of  the  significance  of  immortality  is  more 
nearly  correct. 

The  word  immortal  signifies  not  mortal ;  hence  the  very 
construction  of  the  words  indicates  their  true  definitions. 
It  is  because  of  the  prevalence  of  a  wrong  idea  of  the 
word  mortal  that  so  many  are  confused  when  trying  to 
determine  whether  Adam  was  mortal  or  immortal  before 
his  transgression.  They  reason  that  if  he  had  been 
immortal  God  would  not  have  said,  “  In  the  day  that 
thou  eatest  thereof  thou  shalt  surely  die”;  because  it  is 
impossible  for  an  immortal  being  to  die.  This  is  a  logical 
conclusion.  On  the  other  hand,  say  they,  Had  he  been 
mortal,  wherein  could  have  consisted  the  threat  or  penalty 
of  the  statement,  “Thou  shalt  surely  die  since  if  mortal 
(according  to  their  erroneous  definition)  he  could  not 
have  avoided  death  anyhow? 

The  difficulty,  it  will  be  perceived,  is  in  the  false  mean¬ 
ing  given  to  the  word  mortality.  Apply  the  correct 
definition,  and  all  is  clear.  Adam  was  mortal — that  is,  in 
a  condition  in  which  death  was  a  possibility.  He  had 
life  in  full  and  perfect  measure,  yet  not  inherent  life. 
His  was  a  life  sustained  by  “  every  tree  of  the  garden  ” 
save  the  one  tree  forbidden;  and  so  long  as  he  continued 
in  obedience  to  and  in  harmony  with  His  Maker,  his  life 
was  secure — the  sustaining  elements  would  not  be  denied. 
Thus  seen,  Adam  had  life;  and  death  was  entirely  avoid¬ 
able,  yet  he  was  in  such  a  condition  that  death  was  pos¬ 
sible — he  was  mortal. 

The  question  arises,  then,  If  Adam  was  mortal  and  on 
trial,  was  he  on  trial  for  immortality?  The  general 
answer  would  be,  Yes.  We  answer,  No.  His  trial  was 


1 86  The  Plan  of  the  Ages 

to  see  whether  he  was  worthy  or  unworthy  of  a  continu¬ 
ance  of  the  life  and  blessings  already  possessed.  Since 
it  was  nowhere  promised  that  if  obedient  he  would  become 
immortal,  we  are  bound  to  leave  all  such  speculations  out 
of  the  question.  He  was  promised  a  continuance  of  the 
blessings  then  enjoyed  so  long  as  obedient,  and  threatened 
with  the  loss  of  all — death — if  disobedient.  It  is  the  false 
idea  of  the  meaning  of  the  word  mortal  that  leads  people 
in  general  to  conclude  that  all  beings  who  do  not  die  are 
immortal.  In  this  class  they  therefore  include  «our  heav¬ 
enly  Father,  our  Lord  Jesus,  the  angels  and  all  mankind. 
This,  however,  is  an  error:  the  great  mass  of  mankind 
saved  from  the  fall,  as  well  as  the  angels  of  heaven,  will 
always  be  mortal ;  though  in  a  condition  of  perfection  and 
bliss,  they  will  always  be  of  that  mortal  nature  which 
could  suffer  death,  the  wages  of  sin,  if  they  would  com¬ 
mit  sin.  The  security  of  their  existence  will  be  condi¬ 
tioned,  as  it  was  with  Adam,  upon  obedience  to  the  all¬ 
wise  God,  whose  justice,  love  and  wisdom,  and  whose 
power  to  cause  all  things  to  work  together  for  good  to 
those  who  love  and  serve  Him,  will  have  been  fully 
demonstrated  by  His  dealings  with  sin  in  the  present  time. 

Nowhere  in  the  Scriptures  is  it  stated  that  angels  are 
immortal,  nor  that  mankind  restored  will  be  immortal. 
On  the  contrary,  immortality  is  ascribed  only  to  the  divine 
nature — originally  to  Jehovah  only;  subsequently  to  our 
Lord  Jesus  in  His  present  highly  exalted  condition;  and 
finally  by  promise  to  the  Church,  the  body  of  Christ, 
when  glorified  with  Him. — I  Tim.  6:16;  John  5:26;  2  Pet. 
1:4;  1  Cor.  15:53,  54. 

Not  only  have  we  evidence  that  immortality  pertains 
only  to  the  divine  nature,  but  we  have  proof  that  angels 
are  mortal,  in  the  fact  that  Satan,  who  was  once  a  chief 
of  their  number,  is  to  be  destroyed.  (Heb.  2:14.)  The 
fact  that  he  can  be  destroyed  proves  that  angels  as  a 
class  are  mortal. 


Natures  Distinct 


187 


Thus  considered,  we  see  that  when  incorrigible  sinners 
are  blotted  out,  both  immortal  and  mortal  beings  will  live 
forever  in  joy  and  happiness  and  love — the  first  class 
possessing  a  nature  incapable  of  death,  having  inherent 
life — -life  in  themselves  (John  5:26);  and  the  latter  hav¬ 
ing  a  nature  susceptible  to  death,  yet,  because  of  perfec¬ 
tion  of  being  and  knowledge  of  the  evil  and  sinfulness 
of  sin,  giving  no  cause  for  death.  They,  being  approved 
of  God’s  law,  shall  be  everlastingly  supplied  with  those 
elements  necessary  to  sustain  them  in  perfection,  and 
shall  never  die. 

The  proper  recognition  of  the  meaning  of  the  terms 
mortal  and  immortal ,  and  of  their  use  in  the  Scriptures, 
destroys  the  very  foundation  of  the  doctrine  of  eternal 
torment.  It  is  based  upon  the  unscriptural  theory  that 
God  created  man  immortal,  that  he  cannot  cease  to  exist, 
and  that  God  cannot  destroy  him;  hence  the  argument 
is  that  the  incorrigible  must  live  on  somewhere  and  some¬ 
how,  and  the  conclusion  is  that  since  they  are  out  of 
harmony  with  God  their  eternity  must  be  one  of  misery. 
But  God’s  Word  assures  us  that  He  has  provided  against 
such  a  perpetuation  of  sin  and  sinners :  that  man  is  mortal, 
and  that  the  full  penalty  of  wilful  sin  against  full  light 
and  knowledge  will  not  be  a  life  in  torment,  but  a  second 
death.  “  The  soul  that  sinneth,  it  shall  die.” 

“who  art  thou  that  repliest  against  god?” 

ROM.  9:20. 

It  is  the  mistaken  idea  of  some  that  justice  requires 
that  God  should  make  no  difference  in  the  bestowment  of 
His  favors  among  His  creatures;  that  if  He  exalts  one  to 
a  high  position,  in  justice  He  must  do  the  same  for  all, 
unless  it  can  be  shown  that  some  have  forfeited  their 
rights,  in  which  case  such  might  justly  be  assigned  to  a 
lower  position. 


The  Plan  of  the  Ages 


1 88 

If  this  principle  be  a  correct  one,  it  would  show  that 
God  had  no  right  to  create  Jesus  higher  than  the  angels, 
and  then  further  to  exalt  Him  to  the  divine  nature,  un¬ 
less  He  intended  to  do  the  same  for  all  the  angels  and  for 
all  men.  And  to  carry  the  principle  still  further,  if  some 
men  are  to  be  highly  exalted  and  made  partakers  of  the 
divine  nature,  all  men  must  eventually  be  elevated  to  the 
same  position.  And  why  not  carry  the  principle  to  its 
extreme  limit,  and  apply  the  same  law  of  progression  to 
the  brute  and  insect  creation,  and  say  that  since  they 
are  all  God’s  creatures  they  must  all  eventually  attain  to 
the  very  highest  plane  of  existence — the  divine  nature? 
This  is  a  manifest  absurdity,  but  as  reasonable  as  any 
other  deduction  from  this  assumed  principle. 

Perhaps  none  would  be  inclined  to  carry  the  erroneous 
assumption  so  far.  Yet  if  it  were  a  principle  founded 
in  simple  justice,  where  could  it  stop  short  and  still  be 
just?  And  if  such  were  indeed  the  plan  of  God,  where 
would  be  the  pleasing  variety  in  all  His  works?  But 
such  is  not  God’s  plan.  All  nature,  both  animate  and 
inanimate,  exhibits  the  glory  and  diversity  of  divine  power 
and  wisdom.  And  as  “  the  heavens  declare  the  glory  of 
God,  and  the  firmament  showeth  His  handiwork  ”  in 
wonderful  variety  and  beauty,  much  more  shall  His  in¬ 
telligent  creation  exhibit  in  variety  the  superior  glory  of 
His  power.  We  so  conclude — 'from  the  express  teaching 
of  the  Word  of  God,  from  reason  and  from  the  analogies 
of  nature. 

It  is  very  important  that  we  have  right  ideas  of  justice. 
A  favor  should  never  be  esteemed  as  a  justly  merited 
recompense.  An  act  of  simple  justice  is  no  occasion  for 
special  gratitude,  nor  is  it  any  proof  of  love;  but  God 
commendeth  His  great  love  to  His  creatures,  in  an  endless 
train  of  unmerited  favors,  which  should  call  forth  their 
love  and  praise  in  return. 


Natures  Distinct 


189 


God  had  a  right,  if  He  chose,  to  make  us  merely  the 
creatures  of  a  brief  space  of  time,  even  if  we  had  never 
sinned.  Thus  He  has  made  some  of  His  lower  creatures. 
He  might  have  nermitted  us  to  enjoy  His  blessings  for  a 
season,  and  then,  without  injustice,  might  have  blotted 
us  all  out  of  existence.  In  fact,  even  so  brief  an  existence 
would  be  a  favor.  It  is  only  of  His  favor  that  we  have 
an  existence  at  alb  How  much  greater  favor  is  the  re¬ 
demption  of  the  existence  once  forfeited  by  sin !  And 
further,  it  is  of  God’s  favor  that  we  are  men  and  not 
beasts;  it  is  purely  of  God’s  favor  that  angels  are  by 
nature  a  little  higher  than  men;  and  it  is  also  of  God’s 
favor  that  the  Lord  Jesus  and  His  bride  become  par¬ 
takers  of  the  divine  nature.  It  becomes  all  His  intelligent 
creatures,  therefore,  to  receive  with  gratitude  whatever 
God  bestows.  Any  other  spirit  justly  merits  condemna¬ 
tion,  and,  if  indulged,  will  end  in  abasement  and  destruc¬ 
tion.  A  man  has  no  right  to  aspire  to  be  an  angel,  never 
having  been  invited  to  that  position ;  nor  has  an  angel  any 
right  to  aspire  to  the  divine  nature,  that  never  having 
been  offered  to  him. 

It  was  the  aspiration  of  Satan’s  pride  which  brought 
his  abasement,  and  will  end  in  his  destruction.  (Isa. 
14:14.)  “  Whosoever  exalteth  himself  shall  be  abased; 

and  he  that  humbleth  himself  shall  be  exalted”  (Luke 
14:11),  but  not  necessarily  to  the  highest  position. 

Partly  from  false  ideas  of  justice,  and  partly  from  other 
causes,  the  subject  of  election  as  taught  in  the  Scriptures 
has  been  the  occasion  of  much  dispute  and  misunder¬ 
standing.  That  the  Scriptures  teach  election  few  would 
deny,  but  on  just  what  principle  the  election  or  selection 
is  based  is  a  matter  of  considerable  difference  of  opinion, 
some  claiming  that  it  is  an  arbitrary,  unconditional  elec¬ 
tion,  and  others  that  it  is  conditional.  There  is  a  measure 
of  truth,  we  believe,  in  both  of  these  views.  An  election 
on  God’s  part  is  the  expression  of  His  choice  for  a  cer- 


IQO  The  Plan  of  the  Ages 

tain  purpose,  office  or  condition.  God  has  elected  or 
chosen  that  some  of  His  creatures  should  be  angels, 
that  some  should  be  men,  that  some  should  be  beasts,  birds, 
insects,  etc.,  and  that  some  should  be  of  His  own  divine 
nature.  And  though  God  selects  according  to  certain 
conditions  all  who  will  be  admitted  to  the  divine  nature, 
yet  it  cannot  be  said  that  these  more  than  others  merit 
it;  for  it  is  purely  of  favor  that  any  creature  has  existence 
on  any  plane. 

“  So  then  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  showeth  mercy  " — kindness  or 
favor.  (Rom.  9:16.)  It  is  not  because  the  chosen  ones 
were  better  than  others,  that  God  gave  them  the  invita¬ 
tion  to  the  divine  nature,  for  He  passed  by  the  angels 
who  had  not  sinned  and  called  some  of  the  redeemed 
sinners  to  divine  honors.  God  has  a  right  to  do  as  He 
pleases  with  His  own;  and  He  chooses  to  exercise  this 
right  for  the  accomplishment  of  His  plans.  Since,  then, 
all  we  have  is  of  divine  favor,  “  Who  art  thou,  O  man, 
that  repliest  against  God?  Shall  the  thing  formed  say 
unto  Him  who  formed  it,  Why  hast  Thou  made  me  thus? 
Hath  not  the  potter  power  over  the  clay,  to  make  one 
vessel  unto  honor  and  another  unto  dishonor  ” — or  less 
honor?  (Rom.  9:20,  21.)  All  were  created  by  the  same 
divine  power — some  to  have  higher  nature  and  greater 
honor,  and  some  to  have  lower  nature  and  less  honor. 

“  Thus  saith  the  Lord,  the  Holy  One  of  Israel,  his 
[man’s]  maker :  Ask  Me  of  things  to  come.  Concerning 
My  children,  and  concerning  the  work  of  My  hands, 
command  ye  Me?  I  have  made  the  earth,  and  created 
man  upon  it :  I,  even  My  hands,  have  stretched  out  the 
heavens,  and  all  their  host  have  I  commanded.”  “  Thus 
saith  the  Lord  that  created  the  heavens,  God  Himself  that 
formed  the  earth  and  made  it;  He  hath  established  it, 
He  created  it  not  in  vain,  He  formed  it  to  be  inhabited : 
I  am  the  Lord,  and  there  is  none  else.”  (Isa.  45:11,  12, 


Natures  Distinct 


18.)  None  have  a  right  to  dictate  to  God.  If  He  estab¬ 
lished  the  earth,  and  if  He  formed  it  not  in  vain,  but 
made  it  to  be  inhabited  by  restored,  perfect  men,  who 
are  we  that  we  should  reply  against  God,  and  say  that 
it  is  unjust  not  to  change  their  nature  and  make  them 
all  partakers  of  a  spiritual  nature  either  like  unto  the 
angels,  or  like  unto  His  own  divine  nature  ?  How  much 
more  becoming  to  come  humbly  to  God’s  Word  and  to 
“  Ask  ”  concerning  things  to  come,  than  to  “  command  ” 
or  to  assert  that  He  must  carry  out  our  ideas?  Lord, 
keep  back  thy  servants  from  presumptuous  sins :  let  them 
not  have  dominion  over  us.  None  of  God’s  children,  we 
believe,  would  knowingly  dictate  to  the  Lord;  yet  how 
easily  and  almost  unconsciously  many  fall  into  this  error. 

The  human  race  are  God’s  children  by  creation — the 
work  of  His  hands — and  His  plan  with  reference  to  them 
is  clearly  revealed  in  His  Word.  Paul  says  that  the  first 
man  (who  was  a  sample  of  what  the  race  will  be  when 
perfect)  was  of  the  earth,  earthy;  and  his  posterity,  with 
the  exception  of  the  Gospel  Church,  will  in  the  resurrec¬ 
tion  still  be  earthy,  human,  adapted  to  the  earth,  (i 
Cor.  15:38,  44.)  David  declares  that  man  was  made  only 
a  little  lower  than  the  angels,  and  crowned  with  glory, 
honor,  dominion,  etc.  (Psa.  8:4-8.)  And  Peter,  our 
Lord,  and  all  the  prophets  since  the  world  began,  declare 
that  the  human  race  is  to  be  restored  to  that  glorious 
perfection,  and  is  again  to  have  dominion  over  earth,  as  its 
representative,  Adam,  had. — Acts  3:19-21. 

It  is  this  portion  that  God  has  elected  to  give  to  the 
human  race.  And  what  a  glorious  portion !  Close  your 
eyes  for  a  moment  to  the  scenes  of  misery  and  woe, 
degradation  and  sorrow  that  yet  prevail  on  account  of 
sin,  and  picture  before  your  mental  vision  the  glory  of  the 
perfect  earth.  Not  a  stain  of  sin  mars  the  harmony  and 
peace  of  a  perfect  society;  not  a  bitter  thought,  not  an 
unkind  look  or  word;  love,  welling  up  from  every  heart, 


192  The  Plan  of  the  Ages 

meets  a  kindred  response  in  every  other  heart,  and  bene¬ 
volence  marks  every  act.  There  sickness  shall  be  no 
more;  not  an  ache  nor  a  pain,  nor  any  evidence  of  decay 
— not  even  the  fear  of  such  things.  Think  of  all  the  pic¬ 
tures  of  comparative  health  and  beauty  of  human  form 
and  feature  that  you  have  ever  seen,  and  know  that  per¬ 
fect  humanity  will  be  of  still  surpassing  loveliness.  The 
inward  purity  and  mental  and  moral  perfection  will  stamp 
and  glorify  every  radiant  countenance.  Such  will  earth’s 
society  be ;  and  weeping  bereaved  ones  will  have  their 
tears  all  wiped  away,  when  thus  they  realize  the  resurrec¬ 
tion  work  complete. — Rev.  21 :q. 

And  this  is  the  change  in  human  society  only.  We  call 
to  mind  also  that  the  earth,  which  was  “  made  to  be 
inhabited  ”  by  such  a  race  of  beings,  is  to  be  a  fit  and 
pleasing  abode  for  them,  as  represented  in  the  Edenic 
paradise,  in  which  the  representative  man  was  at  first 
placed.  Paradise  shall  be  restored.  The  earth  shall  no 
more  bring  forth  thorns  and  briers,  and  require  the  sweat 
of  man’s  face  to  yield  his  bread,  but  “  the  earth  shall 
[easily  and  naturally]  yield  her  increase.”  “  The  desert 
shall  blossom  as  the  rose  ” ;  the  lower  animal  creation  will 
be  perfect,  willing  and  obedient  servants;  nature  with 
all  its  pleasing  variety  will  call  to  man  from  every  direc¬ 
tion  to  seek  and  know  the  glory  and  power  and  love  of 
God;  and  mind  and  heart  will  rejoice  in  Him.  The  rest¬ 
less  desire  for  something  new,  that  now  prevails,  is  not  a 
natural  but  an  abnormal  condition,  due  to  our  imperfec¬ 
tion,  and  to  our  present  unsatisfactory  surroundings.  It 
is  not  God-like  restlessly  to  crave  something  new.  Most 
things  are  old  to  God;  and  He  rejoices  most  in  those 
things  which  are  old  and  perfect.  So  will  it  be  with 
man  when  restored  to  the  image  of  God.  The  perfect 
man  will  not  know  or  appreciate  fully,  and  hence  will 
not  prefer,  the  glory  of  spiritual  being,  because  of  a  dif¬ 
ferent  nature,  just  as  fishes  and  birds,  for  the  same  rea- 


Natures  Distinct 


193 


son,  prefer  and  enjoy  each  their  own  nature  and  element 
most.  Man  will  be  so  absorbed  and  enraptured  with  the 
glory  that  surrounds  him  on  the  human  plane  that  he 
will  have  no  aspiration  to,  nor  preference  for,  another 
nature  or  other  conditions  than  those  possessed.  A  glance 
at  the  present  experience  of  the  Church  will  illustrate  this. 
“  How  hardly,”  with  what  difficulty,  shall  those  who  are 
rich  in  this  world’s  goods  enter  into  the  kingdom  of  God. 
The  few  good  things  possessed,  even  under  the  present 
reign  of  evil  and  death,  so  captivate  the  human  nature 
that  we  need  special  help  from  God  to  keep  our  eye  and 
purpose  fixed  on  the  spiritual  promises. 

That  the  Christian  Church,  the  body  of  Christ,  is  an 
exception  to  God’s  general  plan  for  mankind,  is  evident 
from  the  statement  that  its  selection  was  determined  in 
the  divine  plan  before  the  foundation  of  the  world  (Eph. 
1:4,  5),  at  which  time  God  not  only  foresaw  the  fall  of 
the  race  into  sin,  but  also  predetermined  the  justifica¬ 
tion,  the  sanctification  and  the  glorification  of  this  class, 
which,  during  the  Gospel  age,  He  has  been  calling  out  of 
the  world  to  be  conformed  to  the  image  of  His  Son,  to 
be  partakers  of  the  divine  nature  and  to  be  fellow-heirs 
with  Christ  Jesus  of  the  Millennial  Kingdom  for  the  es¬ 
tablishment  of  universal  righteousness  and  peace. — -Rom. 

8  :28-3i. 

This  shows  that  the  election  or  choice  of  the  Church 
was  a  predetermined  thing  on  God’s  part;  but  mark,  it 
is  not  an  unconditional  election  of  the  individual  members 
of  the  Church.  Before  the  foundation  of  the  world  God 
determined  that  such  a  company  should  be  selected  for 
such  a  purpose  within  a  specific  time — the  Gospel  age. 
While  we  cannot  doubt  that  God  could  have  foreseen  the 
action  of  each  individual  member  of  the  Church,  and 
could  have  foreknown  just  who  would  be  worthy  and 
therefore  constitute  members  of  that  “  little  flock,”  yet 
this  is  not  the  way  in  which  God’s  Word  presents  the 


194 


The  Plan  of  the  Ages 

doctrine  of  election.  It  was  not  the  thought  of  an  indi¬ 
vidual  predestination  which  the  apostles  sought  to  incul¬ 
cate,  but  that  a  class  was  predetermined  in  God’s  pur¬ 
pose  to  fill  the  honorable  position,  the  selection  of  which 
would  be  upon  conditions  of  severe  trials  of  faith  and 
obedience  and  the  sacrifice  of  earthly  privileges,  etc.,  even 
unto  death.  Thus  by  an  individual  trial,  and  by  indi¬ 
vidually  “  overcoming,”  the  individual  members  of  the 
predetermined  class  are  being  chosen  or  accepted  into 
all  the  blessings  and  benefits  predetermined  of  God  for 
this  class. 

The  word  “  glorified  ”  in  Rom.  8 130,  from  the  Greek 
doxazo,  signifies  honored.  The  position  to  which  the 
Church  is  elected  is  one  of  great  honor.  No  man  could 
think  of  aspiring  to  so  great  an  honor.  Even  our  Lord 
Jesus  was  first  invited  before  He  aspired  to  it,  as  we 
read:  “So  also  Christ  glorified  [ doxazo — honored]  not 
Himself  to  be  made  an  High  Priest,  but  He  that  said 
unto  Him,  ‘  Thou  art  My  Son,  to-day  have  I  begotten 
Thee.’  ”  The  heavenly  Father  thus  honored  our  Lord 
Jesus;  and  all  of  the  elect  body  who  are  to  be  joint-heirs 
with  Him  will  be  thus  honored  by  Jehovah’s  favor.  The 
Church,  like  its  Head,  experiences  a  beginning  of  the 
“  honor  ”  when  begotten  of  God  to  spiritual  nature 
through  the  word  of  truth  (James  1:18),  and  will  be 
fully  ushered  into  the  honor  when  born  of  the  Spirit, 
spiritual  beings — in  the  image  of  the  glorified  Head. 
Those  whom  God  would  thus  honor  must  be  perfect  and 
pure;  and  since  we  were  by  inheritance  sinners,  He  not 
only  called  or  invited  us  to  the  honor,  but  also  provided 
justification  from  sin  through  the  death  of  His  Son,  to 
enable  us  to  receive  the  honor  to  which  He  calls  us. 

In  selecting  the  little  flock,  God  makes  a  very  general 
call — “  many  are  called.”  All  are  not  called.  The  call 
was  confined  at  first,  during  our  Lord’s  ministry,  to  Israel 
after  the  flesh;  but  now,  as  many  as  the  servants  of  God 


Natures  Distinct 


195 


meet  (Luke  14:23)  are  to  be  urged  or  constrained  (not 
compelled)  to  come  to  this  special  feast  of  favor.  But 
even  of  those  who  hear  and  come,  all  are  not  worthy. 
Wedding  garments  (the  imputed  righteousness  of  Christ) 
are  provided,  but  some  will  not  wear  them,  and  must  be 
rejected;  and  of  those  who  do  put  on  the  robes  of  justifi¬ 
cation,  and  who  receive  the  honor  of  being  begotten  to  a 
new  nature,  some  fail  to  make  their  calling  and  election 
sure  by  faithfulness  to  their  covenant.  Of  those  worthy 
to  appear  with  the  Lamb  in  glory,  it  is  declared,  “  They 
are  called  and  chosen  and  faithful .” — Rev.  14:1  and  17:14. 

The  call  is  true;  the  determination  of  God  to  select 
and  exalt  a  Church  is  unchangeable;  but  who  will  be  of 
this  chosen  class  is  conditional.  All  who  would  share  the 
predestined  honors  must  fulfil  the  conditions  of  the  call. 
“  Let  us  therefore  fear,  lest,  a  promise  being  left  us  of 
entering  into  His  rest,  any  of  you  should  seem  to  come 
short  of  it.”  (Heb.  4:1.)  While  the  great  favor  is  not 
of  him  that  willeth,  nor  of  him  that  runneth,  it  is  to  him 
that  willeth  and  to  him  that  runneth,  when  called. 

Having  thus,  we  trust,  clearly  vindicated  God’s  absolute 
right  and  purpose  to  do  what  He  will  with  His  own,  we 
call  attention  to  the  fact  that  the  principle  which  charac¬ 
terizes  the  bestowment  of  all  God’s  favors  is  the  general 
good  of  all. 

While,  then,  on  the  authority  of  the  Scriptures,  we 
reckon  it  an  established  fact  that  the  human  and  spiritual 
natures  are  separate  and  distinct — that  the  blending  of  the 
two  natures  is  no  part  of  God’s  design,  but  would  be  an 
imperfection,  and  that  the  change  from  one  nature  to  an¬ 
other  is  not  the  rule,  but  the  exception,  in  the  single 
instance  of  the  Christ — it  becomes  a  matter  of  deep  inter¬ 
est  to  learn  how  the  change  is  to  be  accomplished,  upon 
what  conditions  it  may  be  attained  and  in  what  manner  it 
will  be  effected. 


196  The  Plan  of  the  Ages 

The  conditions  on  which  the  Church  may  be  exalted 
with  her  Lord  to  the  divine  nature  (2  Pet.  1 :4)  are  pre¬ 
cisely  the  same  as  the  conditions  on  which  He  received  it; 
even  by  following  in  His  footprints  (1  Pet.  2:21),  pre¬ 
senting  herself  a  living  sacrifice,  as  He  did,  and  then 
faithfully  carrying  out  that  consecration  vow  until  the 
sacrifice  terminates  in  death.  This  change  of  nature  from 
human  to  divine  is  given  as  a  reward  to  those  who,  within' 
the  Gospel  age,  sacrifice  the  human  nature,  as  did  our 
Lord,  with  all  its  interests,  hopes  and  aims,  present  and 
future — even  unto  death.  In  the  resurrection  such  will 
awake,  not  to  share  with  the  rest  of  mankind  in  the  blessed 
restitution  to  human  perfection  and  all  its  accompanying 
blessings,  but  to  share  the  likeness  and  glory  and  joy  of 
the  Lord,  as  partakers  with  Him  of  the  divine  nature. — 
Rom.  8:17;  2  Tim.  2:12. 

The  beginning  and  development  of  the  new  nature  is 
likened  to  the  beginning  and  development  of  human  life. 
As  in  the  one  case  there  is  a  begetting  and  then  a  birth, 
so  also  in  the  other.  The  saints  are  said  to  be  begotten 
of  God  through  the  word  of  truth.  (1  Pet.  1:3;  1  John 
5:18;  James  1  :i8.)  That  is,  they  receive  the  first  impulse 
in  the  divine  life  from  God  through  His  Word.  When, 
having  been  justified  freely  by  faith  in  the  ransom,  they 
hear  the  call,  “  Present  your  bodies  a  living  sacrifice, 
holy  [ransomed,  justified — and  therefore],  acceptable  unto 
God,  which  is  your  reasonable  service”  (Rom.  12:1); 
and  when,  in  obedience  to  that  call,  they  fully  consecrate 
their  justified  humanity  to  God,  a  living  sacrifice,  side  by 
side  with  that  of  Jesus,  it  is  accepted  of  God;  and  in  that 
very  act  the  spiritual  life  is  begun.  Such  find  themselves 
at  once  thinking  and  acting  as  the  new  (transformed) 
mind  prompts,  even  to  the  crucifixion  of  the  human  de¬ 
sires.  From  the  moment  of  consecration  these  are  reck¬ 
oned  of  God  as  “  new  creatures.” 


Natures  Distinct 


197 


Thus  to  these  embryo  “  new  creatures  ”  old  things 
(human  desires,  hopes,  plans,  etc.)  pass  away,  and  all 
things  become  new.  The  embryo  “  new  creature  ”  con¬ 
tinues  to  grow  and  develop,  as  the  old  human  nature,  with 
its  hopes,  aims,  desires,  etc.,  is  crucified.  These  two  proc¬ 
esses  progress  simultaneously,  from  the  time  consecration 
begins  until  the  death  of  the  human  and  the  birth  of  the 
spiritual  result.  As  the  Spirit  of  God  continues  to  un¬ 
fold,  through  His  Word,  more  and  more  of  His  plans, 
He  thus  quickens  even  our  mortal  bodies  (Rom.  8:11), 
enabling  these  mortal  bodies  to  render  Him  service;  but 
in  due  time  we  will  have  new  bodies — spiritual,  heavenly, 
adapted  in  all  respects  to  the  new,  divine  mind. 

The  birth  of  the  “  new  creature  ”  is  in  the  resurrec¬ 
tion  (Col.  1 : iS )  ;  and  the  resurrection  of  this  class  is 
designated  the  first  (or  choice)  resurrection.  (Rev.  20:6.) 
It  should  be  remembered  that  we  are  not  actually  spirit 
beings  until  the  resurrection,  though  from  the  time  we 
receive  the  spirit  of  adoption  we  are  reckoned  as  such. 
(Rom.  8:23-25;  Eph.  1:13,  14;  Rom.  6:10,  11.)  When 
we  become  spirit  beings  actually,  that  is,  when  we  are 
born  of  the  Spirit,  we  will  no  longer  be  fleshly  beings; 
for  “that  which  is  born  of  the  Spirit  is  spirit” 

This  birth  to  the  spiritual  nature  in  the  resurrection 
must  be  preceded  by  a  begetting  of  the  Spirit  at  consecra¬ 
tion,  just  as  surely  as  the  birth  of  the  flesh  is  preceded 
by  a  begetting  of  the  flesh.  All  that  are  born  of  the 
flesh  in  the  likeness  of  the  first  Adam,  the  earthly,  were 
first  begotten  of  the  flesh;  and  some  have  been  begotten 
again ,  by  the  Spirit  of  God  through  the  word  of  truth, 
that  in  due  time  they  may  be  born  of  the  Spirit  into  the 
heavenly  likeness,  in  the  first  resurrection :  “  As  we 

have  borne  the  image  of  the  earthly,  we  [the  Church] 
shall  also  bear  the  image  of  the  heavenly  ” — unless  there 
be  a  falling  away. — 1  Cor.  15:49;  Heb.  6:6. 


198 


The  Plan  of  the  Ages 

Though  the  acceptance  of  the  heavenly  call  and  our 
consecration  in  obedience  to  it  be  decided  at  one  par¬ 
ticular  moment,  the  bringing  of  every  thought  into  har¬ 
mony  with  the  mind  of  God  is  a  gradual  work;  it  is  a 
gradual  bending  heavenward  of  that  which  naturally  bends 
earthward.  The  Apostle  terms  this  process  a  transform¬ 
ing  work,  saying,  “Be  not  conformed  to  this  world;  but 
be  ye  transformed  [to  the  heavenly  nature]  by  the  renew¬ 
ing  of  your  minds ,  that  ye  may  prove  what  is  that  good 
and  acceptable  and  perfect  will  of  God.” — Rom.  12  :2. 

It  should  be  noticed  that  these  words  of  the  Apostle 
are  not  addressed  to  the  unbelieving  world,  but  to  those 
whom  he  recognizes  as  brethren,  as  shown  by  the  preced¬ 
ing  verse — “  I  beseech  you,  therefore,  brethren,  .  .  .  that 
ye  present  your  bodies  living  sacrifices,  holy  and  accept¬ 
able  unto  God.” 

It  is  commonly  believed  that  when  a  man  is  con¬ 
verted  or  turned  from  sin  to  righteousness,  and  from 
unbelief  and  opposition  to  God  to  reliance  upon  Him,  that 
is  the  transforming  which  Paul  meant.  Truly  that  is  a 
great  change — a  transformation,  but  not  the  transforma¬ 
tion  that  Paul  here  refers  to.  That  is  a  transformation 
of  character;  but  Paul  refers  to  a  transformation  of 
nature  promised  to  believers  during  the  Gospel  age,  on 
certain  conditions,  and  he  was  urging  believers  to  fulfil 
those  conditions.  Had  not  such  a  transformation  of  char¬ 
acter  already  taken  place  in  those  whom  he  addressed,  he 
could  not  have  termed  them  brethren— brethren,  too,  who 
had  something  “  holy  and  acceptable  unto  God  ”  to  offer 
in  sacrifice;  for  only  those  wTho  are  justified  by  faith  in 
the  ransom  are  reckoned  of  God  as  holy  and  acceptable. 
Transformation  of  nature  results  to  those  who,  during 
the  Gospel  age,  present  their  justified  humanity  a  living 
sacrifice,  as  Jesus  presented  His  perfect  humanity  a  sac¬ 
rifice,  laying  down  all  right  and  claim  to  future  human 
existence,  as  well  as  ignoring  present  human  gratification, 


Natures  Distinct 


199 


privileges,  rights,  etc.  The  first  thing  sacrificed  is  the 
human  will ;  and  thenceforth  we  may  not  be  guided  either 
by  our  own  or  by  any  other  human  will,  but  only  by  the 
divine  will.  The  divine  will  becomes  our  will,  and  we 
reckon  the  human  will  as  not  ours,  but  as  the  will  of 
another,  to  be  ignored  and  sacrificed.  The  divine  will 
having  become  our  will,  we  begin  to  think,  to  reason 
and  to  judge  from  the  divine  standpoint:  God’s  plan 
becomes  our  plan,  and  God’s  ways  become  our  ways. 
None  can  fully  understand  this  transformation  who  have 
not  in  good  faith  presented  themselves  as  sacrifices,  and 
in  consequence  come  to  experience  it.  Previously  we 
might  enjoy  anything  that  was  not  actually  sinful;  for 
the  world  and  all  its  good  things  were  made  for  man’s 
enjoyment,  the  only  difficulty  being  to  subdue  the  sinful 
propensities.  But  the  consecrated,  the  transformed,  in  ad¬ 
dition  to  the  effort  to  subdue  sin,  must  sacrifice  the  pres¬ 
ent  good  things  and  devote  all  their  energies  to  the  service 
of  God.  And  those  faithful  in  service  and  sacrifice  will 
indeed  realize  daily  that  this  world  is  not  their  resting 
place,  and  that  here  they  have  no  continuing  city.  But 
their  hearts  and  hopes  will  be  turned  to  that  “  rest  that  re- 
maineth  for  the  people  of  God.”  And  that  blessed  hope 
in  turn  will  quicken  and  inspire  to  continued  sacrifice. 

Thus,  through  consecration,  the  mind  is  renewed  or 
transformed,  and  the  desires,  hopes  and  aims  begin  to  rise 
toward  the  spiritual  and  unseen  things  promised,  while 
the  human  hopes,  etc.,  die.  Those  thus  transformed,  or 
in  process  of  change,  are  reckoned  “  new  creatures,”  be¬ 
gotten  of  God,  and  partakers  to  that  extent  of  the  divine 
nature.  Mark  well  the  difference  between  these  “  new 
creatures  ”  and  those  believers  and  “  brethren  ”  who  are 
only  justified.  Those  of  the  latter  class  are  still  of  the 
earth,  earthy,  and  aside  from  sinful  desires,  their  hopes, 
ambitions  and  aims  are  such  as  will  be  fully  gratified  in 
the  promised  restitution  of  all  things.  But  those  of  the 


200 


The  Plan  of  the  Ages 


former  class  are  not  of  this  world,  even  as  Christ  is  not 
of  this  world,  and  their  hopes  center  in  the  things  unseen, 
where  Christ  sitteth  at  the  right  hand  of  God.  The  pros¬ 
pect  of  earthly  glory,  so  enchanting  to  the  natural  man, 
would  no  longer  be  a  satisfying  portion  to  those  begotten 
of  this  heavenly  hope,  to  those  who  see  the  glories  of 
the  heavenly  promises,  and  who  appreciate  the  part  as¬ 
signed  them  in  the  divine  plan.  This  new,  divine  mind 
is  the  earnest  of  our  inheritance  of  the  complete  divine 
nature — mind  and  body.  Some  may  be  a  little  startled 
by  this  expression,  a  divine  body;  but  we  are  told  that 
Jesus  is  now  the  express  image  of  His  Father’s  person, 
and  that  the  overcomers  will  “  be  like  Him  and  see  Him 
as  He  is.”  (i  John  3:2.)  ‘'There  is  a  natural  [human] 
body,  and  there  is  a  spiritual  body.”  (1  Cor.  15:44.) 
We  could  not  imagine  either  our  divine  Father  or  our 
Lord  Jesus  as  merely  great  minds  without  bodies.  Theirs 
are  glorious  spiritual  bodies,  though  it  doth  not  yet  appear 
how  great  is  the  glory,  and  it  shall  not,  until  we  also  shall 
share  the  divine  nature. 

While  this  transforming  of  the  mind  from  human  to 
spiritual  is  a  gradual  work,  the  change  from  a  human  to 
a  spiritual  body  will  not  be  gradual,  but  instantaneous. 
(1  Cor.  15:52.)  Now,  as  Paul  says,  we  have  this  treasure 
(the  divine  mind)  in  earthen  vessels,  but  in  due  time  the 
treasure  will  be  in  a  glorious  vessel  appropriate  to  it — • 
the  spiritual  body. 

We  have  seen  that  the  human  nature  is  a  likeness  of 
the  spiritual.  (Gen.  5:1.)  For  instance,  God  has  a  will, 
so  have  men  and  angels;  God  has  reason  and  memory, 
so  have  His  intelligent  creatures— -angels  and  men.  The 
character  of  the  mental  operations  of  each  is  the  same. 
With  the  same  data  for  reasoning,  and  under  similar 
conditions,  these  different  natures  are  able  to  arrive  at 
the  same  conclusions.  Though  the  mental  faculties  of  the 
divine,  the  angelic  and  the  human  natures  are  similar. 


Natures  Distinct 


201 


yet  we  know  that  the  spiritual  natures  have  powers  beyond 
and  above  the  human — powers  which  result,  we  think, 
not  from  different  faculties,  but  from  the  wider  range 
of  the  same  faculties  and  the  different  circumstances  under 
which  they  operate.  The  human  nature  -is  a  perfect 
earthly  image  of  the  spiritual  nature,  having  the  same 
faculties,  but  confined  to  the  earthly  sphere,  and  with 
ability  and  disposition  »to  discern  only  so  much  beyond 
it  as  God  sees  fit  to  reveal  for  man’s  benefit  and  happi¬ 
ness. 

The  divine -is  the  highest  order  of  the  spiritual  nature; 
and  how  immeasurable  is  the  distance  between  God  and 
His  creatures !  We  are  able  to  catch  only  glimpses  of  the 
glory  of  the  divine  wisdom,  power  and  goodness  as  in 
panoramic  view  He  causes  some  of  His  mighty  works  to 
pass  before  us.  But  we  may  measure  and  comprehend  the 
glory  of- perfect  humanity. 

With  these  thoughts  clearly  in  mind,  we  are  able  to  ap¬ 
preciate  how  the  change  from  the  human  to  the  spiritual 
nature  is  effected,  viz.,  by  carrying  the  same  mental 
powers  over  to  higher  conditions.  When  clothed  with  the 
heavenly  body,  we  shall  have  the  heavenly  powers  which 
belong  to  that  glorious  body;  and  we  shall  have  the  range 
of  thought  and  scope  of  power  which  belong  to  it. 

The  change  or 'transformation  of  mind,  from  earthly  to 
heavenly,  which  the  consecrated  experience  here,  is  the 
beginning  of  that  change  of  nature.  It  is  not  a  change  of 
brain,  nor  a  miracle  in  its  changed  operation,  but  it  is  the 
will  and  the  bent  of  mind  that  are  changed.  Our  will  and 
sentiments  represent  our  individuality ;  hence  we  are  trans¬ 
formed,  and  reckoned  <as  actually  belonging  to  the  heav¬ 
enly  nature,  when  our  wills  and  sentiments  are  thus 
changed.  True,  this  is  but  a  very  small  beginning;  but  a 
begetting,  as  this  is  termed,  is  always  but  a  small  begin¬ 
ning;  yet  it  is  the  earnest  or  assurance  of  the  finished 
work. — Eph.  1 113,  14. 


202 


The  Plan  of  the  Ages. 


Some  have  asked,  How  shall  we  know  ourselves  when 
changed  ?  How  shall  we  then  know  that  we  are  the  same 
beings  that  lived  and  suffered  and  sacrificed  that  we  might 
be  partakers  of  this  glory?  Will  we  be  the  same  con¬ 
scious  beings?  Most  assuredly,  yes.  If  we  be  dead  with 
Christ,  we  shall  also  live  with  Him.  (Rom.  6:8.)  Changes 
which  daily  occur  to  our  human  bodies  do  not  cause  us 
to  forget  the  past,  or  to  lose  our  identity.* 

These  thoughts  may  help  us  to  understand  also  how  the 
Son,  when  changed  from  spiritual  to  human  conditions — 
to  human  nature  and  earthly  limitations — was  a  man;  and 
though  it  was  the  same  being  in  both  cases,  under  the 
first  conditions  He  was  spiritual  and  under  the  second  con¬ 
ditions  He  was  human.  Because  the  two  natures  are  sepa¬ 
rate  and  distinct,  and  yet  the  one  a  likeness  of  the  other, 
therefore,  the  same  mental  faculties  (memory,  etc.)  being 
common  to  both,  Jesus  could  realize  His  former  glory 
which  He  had  before  becoming  a  man,  but  which  He  had 
not  when  He  had  become  a  man,  as  His  words  prove — 
“  Father,  glorify  thou  Me  with  Thine  own  self,  with  the 
glory  which  I  had  with  Thee  before  the  world  was  ” 
(John  17:5) — the  glory  of  the  spiritual  nature.  And  that 
prayer  is  more  than  answered  in  His  present  exaltation 
to  the  highest  form  of  spirit  being,  the  divine  nature. 

Referring  again  to  Paul’s  words,  we  notice  that  he  does 
not  say,  Do  not  conform  yourselves  to  this  world,  ,but 
transform  yourselves  into  the  divine  likeness ;  but  he  says, 

*  Our  human  bodies  are  constantly  changing.  Science  declares  that 
each  seven  years  witnesses  a  complete  change  in  our  component 
atoms.  So  the  promised  change  from  human  to  spiritual  bodies  will  not 
destroy  either  memory  or  identity,  but  will  increase  their  power  and 
range.  The  same  divine  mind  that  now  is  ours,  with  the  same  mem¬ 
ory,  the  same  reasoning  powers,  etc.,  will  then  find  its  powers  expanded 
to  immeasurable  heights  and  depths,  in  harmony  with  its  new  spir¬ 
itual  body;  and  memory  will  trace  all  our  career  from  earliest  human 
infancy,  and  we  will  be  able,  by  contrast,  fully  to  realize  the  glorious 
reward  of  our  sacrifice.  But  this  could  not  be  the  case  if  the  human 
were  not  an  image  of  the  spiritual. 


Natures  Distinct 


203 


“Be  not  conformed,  .  .  .  but  be  ye  transformed.”  This 
is  well  expressed;  for  we  do  not  either  conform  or  trans¬ 
form  ourselves;  but  we  do  either  submit  ourselves  to  be 
conformed  to  the  world  by  the  worldly  influences,  the 
spirit  of  the  world  around  us,  or  submit  ourselves  to  the 
will  of  God,  the  holy  will  or  Spirit,  to  be  transformed  by 
heavenly  influences  exercised  through  the  Word  of  God. 
You  that  are  consecrated,  to  which  influences  are  you  sub¬ 
mitting?  The  transforming  influences  lead  to  present  sac¬ 
rifice  and  suffering,  but  the  end  is  glorious.  If  you  are 
developing  under  these  transforming  influences,  you  are 
proving  daily  what  is  that  good  and  acceptable  and  perfect 
will  of  God. 

Let  such  as  have  laid  their  all  upon  the  altar  of  sacri¬ 
fice  continually  bear  in  mind  that,  while  the  Word  of  God 
contains  both  earthly  and  heavenly  promises,  only  the  lat¬ 
ter  belong  to  us.  Our  treasure  is  in  heaven :  let  our 
hearts  continually  be  there.  Our  calling  is  not  only  to 
the  spiritual  nature,  but  to  the  highest  order  of  the  spir¬ 
itual,  the  divine  nature — “  so  much  better  than  the  angels.” 
(2  Pet.  1 Heb.  1 :4.)  This  heavenly  calling  is  confined 
to  the  Gospel  age :  it  was  never  made  before  it,  and  it  will 
cease  with  its  close.  An  earthly  calling  was  made,  though 
imperfectly  understood,  before  the  heavenly  calling,  and 
we  are  told  that  it  will  be  continued  after  the  Gospel  age. 
Life  (for  those  restored  as  human  beings)  and  immortal¬ 
ity  (the  prize  for  which  the  body  of  Christ  is  running) 
have  both  been  brought  to  light  during  this  age.  (2  Tim. 
1  :io.)  Both  the  human  and  spiritual  natures  will  be 
glorious  in  their  perfection,  yet  distinct  and  separate.  No 
insignificant  feature  of  the  glory  of  God’s  finished  work 
will  be  the  beautiful  variety,  yet  wonderful  harmony,  of 
all  things,  animate  and  inanimate — harmony  with  each 
other  and  harmony  with  God. 


204 


The  Plan  of  the  Ages 


THE  CHURCH  OF  GOD. 


“Zion,  arise,  break  forth  in  songs 
Of  everlasting  joy; 

To  God  eternal  praise  belongs, 

Who  doth  thy  foes  destroy. 

Thou  Church  of  God,  awake !  awake ! 

For  light  beams  from  on  high; 

From  earth  and  dust  thy  garments  shake, 
Thy  glory’s  drawing  nigh. 

“To  raise  thee  high  above  the  earth, 

God  will  His  power  employ; 

He’ll  turn  thy  mourning  into  mirth, 

Thy  sorrow  into  joy. 

In  shining  robes  thyself  array, 

Put  on  thy  garments  pure; 

Thy  King  shall  lead  thee  in  the  way 
That’s  holy,  safe  and  sure.” 


CHAPTER  XI. 


THE  THREE  WAYS— THE  BROAD  WAY,  THE  NAR¬ 
ROW  WAY,  THE  HIGHWAY. 

The  Broad  Road  to  Destruction. — The  Narrow  Way  to  Life. — 
What  is  Life' — The  Divine  Nature. — The  Relationship  of  the 
Divine  and  Human  Natures. — The  Reward  at  the  End  of  the 
Narrow  Way. — The  High  Calling  Limited  to  the  Gospel  Age. — 
Difficulties  and  Dangers  of  the  Narrow  Way. — The  Highway 
of  Holiness. 

WIDE  is  the  gate  of  destruction,  and  broad  that  way 
leading  thither ;  and  many  are  they  who  enter 
through  it.  How  narrow  is  the  gate  of  life !  how  difficult 
that  way  leading  thither !  and  how  few  are  they  who  find 
it!  " — Matt.  7:1 3,  14,  Diaglott  translation. 

“  And  a  highway  shall  be  there,  and  a  way,  and  it  shall 
be  called  the  way  of  holiness;  the  unclean  shall  not  pass 
over  it;  but  it  shall  be  for  those:  the  wayfaring  men, 
though  fools,  shall  not  err  therein.  No  lion  shall  be  there, 
nor  any  ravenous  beast  shall  go  up  thereon,  nor  be  found 
there;  but  they  that  walk  there  shall  be  delivered.” — Isa. 
35 :8,  9- 

Three  ways,  the  “  broad  road,”  the  “  narrow  way  ”  and 
the  “  highway,”  are  thus  brought  to  our  attention  in  the 
Scriptures. 


THE  BROAD  ROAD  TO  DESTRUCTION. 

This  road  is  thus  named  because  it  is  most  easy  to  the 
degenerate  human  race.  Six  thousand  years  ago,  as  a 
sinner  condemned  to  destruction,  Adam  (and  the  race 
represented  in  him)  started  upon  this  road,  and  after  nine 
hundred  and  thirty  years  he  reached  its  end — destruction. 
As  years  and  centuries  have  rolled  on,  the  downward  path 

205 


20  6 


The  Plan  of  the  Ages 

has  become  more  and  more  smoothly  worn,  and  the  race 
has  sped  more  and  more  rapidly  to  destruction,  the  way  be¬ 
coming  daily  more  glazed  and  slimed  and  slippery  with 
sin.  And  not  only  does  the  way  grow  more  slippery,  but 
mankind  daily  loses  the  power  of  resistance,  so  that  now 
the  average  length  of  human  life  is  about  thirty-five 
years.  Men  now  reach  the  end  of  the  road — destruction 
— nine  hundred  years  quicker  than  did  the  first  man. 

For  six  thousand  years  the  race  has  steadily  pursued  the 
broad,  downward  way.  Only  a  few,  comparatively,  have 
tried  to  change  their  course  and  retrace  their  steps.  In 
fact,  to  retrace  all  the  steps,  and  reach  the  original  per¬ 
fection,  has  been  impossible,  though  the  effort  of  some  to 
do  so  has  been  commendable,  and  not  without  beneficial 
results.  For  six  thousand  years  sin  and  death  have  reigned 
relentlessly  over  mankind,  and  driven  them  upon  this 
broad  road  to  destruction.  And  not  until  the  Gospel  age 
was  a  way  of  escape  brought  to  light.  Though  in  previous 
ages  rays  of  hope  were  dimly  seen  in  types  and  shadows, 
which  were  joyfully  hailed  and  acted  upon  by  a  few,  yet 
life  and  immortality  were  not  brought  to  light  until  the 
appearing  of  our  Lord  and  Savior,  Jesus  Christ,  and  the 
proclamation  by  the  apostles  of  the  good  tidings  of  re¬ 
demption  and  remission  of  sins  and  a  consequent  resur¬ 
rection  from  the  destruction.  (2  Tim.  1  :io.)  The  teach¬ 
ings  of  Jesus  and  the  apostles  bring  to  light  life — a  resti¬ 
tution  or  restoration  to  life,  for  all  mankind,  as  based  upon 
the  merit  and  sacrifice  of  the  Redeemer;  and  they  show 
this  to  be  the  significance  of  many  Old  Testament  types. 
They  also  bring  to  light  immortality,  the  prize  of  the  high 
calling  of  the  Gospel  Church. 

Although  a  way  of  escape  from  the  broad  road  to  de¬ 
struction  has  been  brought  to  light  through  the  gospel,  the 
great  mass  of  mankind  heeds  not  the  good  tidings,  because 
depraved  by  sin  and  blinded  by  the  adversary.  Those 
who  now  gratefully  accept  the  promise  of  life,  restoration 


The  Three  Ways 


207 


to  human  existence,  through  Christ,  have  pointed  out  to 
them  a  new  way  which  has  been  opened  up,  by  which  con¬ 
secrated  believers  may  go  beyond  the  human  nature  and 
be  changed  to  a  higher  nature — the  spiritual.  This  new 
way  “consecrated  for  us ” — the  royal  priesthood  (Heb. 
10:20)— our  Lord  called 

“  THE  NARROW  WAY  TO  LIFE.” 

Our  Master  tells  us  that  it  is  because  of  the  narrowness 
of  this  way  that  the  many  prefer  to  remain  on  the  broad 
road  to  destruction.  “  Strait  [difficult]  is  the  gate  and 
narrow  is  the  way  that  leadeth  unto  life,  and  few  there 
be  that  find  it.” 

Before  considering  this  way  and  its  dangers  and  diffi¬ 
culties,  let  us  notice  the  end  to  which  it  leads— life.  As 
already  seen,  life  may  be  enjoyed  on  various  planes  of 
being,  higher  as  well  as  lower  than  human.  Life  is  a 
broad  and  comprehensive  term,  but  here  our  Lord  uses  it 
in  reference  to  that  highest  form  of  life,  pertaining  to  the 
divine  nature — immortality — the  prize  for  which  He  in¬ 
vited  us  to  run.  What  is  life?  We  not  only  realize  it  in 
ourselves,  but  we  see  its  operation  in  lower  animals,  and 
even  in  vegetation,  and  we  are  told  of  its  existence  in 
higher  forms,  angelic  and  divine.  How  shall  we  define 
a  term  so  comprehensive? 

While  we  may  not  be  able  to  discover  the  secret  springs 
of  life  in  all,  we  may  safely  assume  that  the  Divine  Being, 
Jehovah,  is  the  great  fountain  of  all  life,  from  which  all 
these  springs  are  supplied.  All  living  things  result  from 
and  depend  on  Him  for  life.  All  life,  whether  in  God  or 
in  His  creatures,  is  the  same :  it  is  an  energizing  principle, 
not  a  substance.  It  is  a  principle  which  inheres  in  God, 
but  which  in  His  creatures  results  from  certain  causes 
which  God  has  ordained,  and  of  it  He  is  therefore  the 
cause,  the  author  or  fountain.  Hence  the  creature  is  in 
no  sense  a  part  or  an  offspring  of  the  Creator’s  essence 


208  The  Plan  of  the  Ages 

or  nature,  as  some  imagine,  but  he  is  God’s  handiwork 
infused  with  life. 

Recognizing  the  fact  that  only  in  the  divine  nature  is 
life  independent,  unlimited,  exhaustless,  ever  continuous 
and  neither  produced  nor  controlled  by  circumstances,  we 
see  that  of  necessity  Jehovah  is  superior  to  those  physical 
laws  and  supplies  which  He  ordained  for  the  sustenance 
of  His  creatures.  It  is  this  quality,  which  pertains  only 
to  the  divine  nature,  that  is  described  by  the  term  im mor¬ 
tality.  As  shown  in  the  preceding  chapter,  immortal  sig¬ 
nifies  death-proof,  consequently  disease  and  pain-proof. 
In  fact  immortality  may  be  used  as  a  synonym  for  divinity. 
From  the  divine,  immortal  fountain  proceed  all  life  and 
blessing,  every  good  and  perfect  gift,  as  from  the  sun  the 
earth  receives  her  light  and  vigor. 

The  sun  is  the  great  fountain  of  light  to  the  earth, 
illuminating  all  things,  producing  many  varieties  of  color 
and  shades  of  light,  according  to  the  nature  of  the  object 
upon  which  it  shines.  The  same  sunlight  shining  upon 
a  diamond,  upon  a  brick,  and  upon  various  kinds  of  glass, 
produces  strikingly  different  effects.  The  light  is  the  same, 
but  the  objects  upon  which  it  shines  differ  in  their  ca¬ 
pacity  to  receive  and  to  transmit  it.  So  with  life :  it  all 
flows  from  the  one  exhaustless  fountain.  The  oyster  has 
life,  but  its  organism  is  such  that  it  cannot  make  use  of 
much  life,  just  as  the  brick  cannot  reflect  much  of  the 
light  of  the  sun.  So  with  each  of  the  higher  manifesta¬ 
tions  of  life,  in  beast,  fish  and  fowl.  Like  the  various 
kinds  of  glass  under  sunlight,  so  these  various  creatures 
show  forth  differently  the  various  organic  powers  they 
possess,  when  life  animates  their  organisms. 

The  polished  diamond  is  so  adapted  to  the  light  that  it 
appears  as  though  it  possessed  it  within  itself,  and  were 
itself  a  miniature  sun.  So  with  man,  one  of  the  master¬ 
pieces  of  God’s  creation,  made  only  “  a  little  lower  than 
the  angels.”  He  was  so  grandly  formed  as  to  be  able  to 


The  Three  Ways 


209 


receive  and  retain  life  by  the  use  of  the  means  which  God 
supplied,  and  never  grow  dim.  Thus  was  Adam  before 
he  fell  grander  than  any  other  earthly  creature,  not  by 
reason  of  any  difference  in  the  life  principle  implanted, 
but  because  of  a  grander  organism.  Yet,  let  us  remember 
that  as  the  diamond  can  reflect  no  light  except  when  shone 
upon  by  the  sun,  so  man  can  possess  and  enjoy  life  only 
as  the  supply  of  life  is  continued.  Man  has  not  inherent 
life :  he  is  no  more  a  fountain  of  life  than  a  diamond  is 

a  fountain  of  light.  And  one  of  the  very  strongest  evi¬ 

dences  that  we  have  not  an  exhaustless  supply  of  life  in 
ourselves,  or,  in  other  words,  that  we  are  not  immortal,  is 
that  since  sin  entered,  death  has  passed  upon  all  our  race. 

God  had  arranged  that  man  in  Eden  should  have  access 
to  life  sustaining  trees,  and  the  paradise  in  which  he  was 
placed  was  abundantly  supplied  with  numbers  of  “  every 
[kind  of]  tree”  good  for  food  or  for  adornment.  (Gen. 

2:9,  16,  17.)  Among  the  tre£s  of  life  good  for  food  was 

one  forbidden.  While  for  a  time  forbidden  to  eat  of  the 
tree  of  knowledge,  he  was  permitted  to  eat  freely  of  trees 
which  sustained  life  perfectly;  and  he  was  separated  from 
them  only  after  transgression,  that  thereby  the  death- 
penalty  might  go  into  effect. — Gen.  3  :22. 

Thus  the  glory  and  beauty  of  humanity  are  seen  to  be 
dependent  on  the  continued  supply  of  life,  just  as  the 
beauty  of  the  diamond  is  dependent  on  the  continued  sup¬ 
ply  of  sunlight.  When  sin  deprived  humanity  of  the  right 
to  life,  and  the  supply  was  withheld,  immediately  the 
jewel  began  to  lose  its  brilliancy  and  beauty,  and  finally 
it  is  deprived  of  its  last  vestige  in  the  tomb.  His  beauty 
consumes  away  like  a  moth.  (Psa.  39:11.)  As  the  dia¬ 
mond  loses  its  beauty  and  brilliancy  when  the  light  is 
withdrawn,  so  man  loses  life  when  God  withholds  the 
supplies  from  him.  “  Yea,  man  giveth  up  the  ghost  [life] 
and  where  is  he?”  (Job.  14:10.)  “  His  sons  come  to 

honor,  and  he  knoweth  it  riot;  and  they  are  brought  low, 


210 


The  Plan  of  the  Ages 

but  he  perceiveth  it  not  of  them.”  (Verse  21.)  “For 
there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom, 
in  the  grave  whither  thou  goest.”  (Eccl.  9:10.)  But  since 
a  ransom  has  been  found,  since  the  death  penalty  has  been 
provided  by  the  Redeemer,  the  jewel  is  to  have  its  beauty 
restored,  and  is  again  to  reflect  perfectly  the  Creator’s 
image  when  the  Sun  of  Righteousness  shall  arise  with 
healing  in  His  wings.  (Mai.  4:2.)  It  is  because  of  the 
sin-offering,  the  sacrifice  of  Christ,  that  “  All  that  are  in 
their  graves  shall  come  forth.”  There  shall  be  a  resti¬ 
tution  of  all  things ;  first  an  opportunity  or  offer  of  resti¬ 
tution  to  all,  and  ultimately  the  attainment  of  human  per¬ 
fection  by  all  who  will  obey  the  Redeemer. 

This,  however,  is  not  the  reward  to  which  Jesus  refers 
as  the  end  of  the  narrow  way.  From  other  Scriptures  we 
learn  that  the  reward  promised  to  those  who  walk  the 
narrow  way  is  the  “  divine  nature  ” — life  inherent,  life 
in  that  superlative  degree  which  only  the  divine  nature 
can  possess — immortality.  What  a  hope !  Dare  we  aspire 
to  such  a  height  of  glory?  Surely  not  without  positive 
and  explicit  invitation  could  any  rightfully  thus  aspire. 

From  1  Tim.  6:14-16  we  learn  that  the  immortal  or 
divine  nature  was  originally  the  possession  of  divinity 
only.  We  read:  “He  [Jesus]  in  His  time  [the  Millennial 
age]  will  show  who  is  the  blessed  and  only  potentate — 
the  King  of  kings  and  Lord  of  lords,  who  only  hath  im¬ 
mortality,  dwelling  in  the  light  which  no  man  can  ap¬ 
proach  unto,  whom  no  man  hath  seen  nor  can  see.”  All 
other  beings,  angels,  men,  beasts,  birds,  fish,  etc.,  are  but 
vessels,  holding  each  its  measure  of  life,  and  all  differing 
in  character,  capacity  and  quality  according  to  the  organ¬ 
ism  which  it  has  pleased  the  Creator  to  provide  for  each. 

Further,  we  learn  that  Jehovah,  who  alone  possessed 
immortality  originally,  has  highly  exalted  His  Son,  our 
Lord  Jesus,  to  the  same  divine,  immortal  nature;  hence 
He  is  now  the  express  image  of  the  Father’s  person. 


The  Three  Ways 


211 


(Heb.  1:3.)  So  we  read,  “As  the  Father  hath  life  in 
himself  [God’s  definition  of  “  immortality  ” — life  in  Him - 
self— not  drawn  from  other  sources,  nor  dependent  on 
circumstances,  but  independent,  inherent  life],  so  hath  He 
given  to  the  Son  to  have  life  in  himself.”  (John  5:26.) 
Since  the  resurrection  of  the  Lord  Jesus,  then,  two  beings 
are  immortal ;  and,  amazing  grace !  the  same  offer  is  made 
to  the  Bride  of  the  Lamb,  being  selected  during  the  Gospel 
age.  Yet  not  all  of  the  great  company  who  are  nominally 
of  the  Church  will  receive  this  great  prize,  but  only  that 
“little  flock”  of  overcomers  who  so  run  as  to  obtain  it; 
who  follow  closely  in  the  Master’s  footsteps;  who,  like 
Him,  walk  the  narrow  way  of  sacrifice,  even  unto  death. 
These,  when  born  from  the  dead  in  the  resurrection,  will 
have  the  divine  nature  and  form.  This  immortality,  the 
independent,  self-existent,  divine  nature,  is  the  life  to 
which  the  narrow  way  leads. 

This  class  is  not  to  be  raised  from  the  tomb  human  be¬ 
ings  ;  for  we  are  assured  by  the  Apostle  that,  though  sown 
in  the  tomb  natural  bodies,  they  will  be  raised  spiritual 
bodies.  These  all  shall  be  “changed,”  and  even  as  they 
once  bore  the  image  of  the  earthly,  human  nature,  they 
shall  bear  the  image  of  the  heavenly.  But  “  it  doth  not 
yet  appear  what  we  shall  be  ” — what  a  spiritual  body  is ; 
but  “we  know  that  when  He  shall  appear,  we  shall  be 
like  Him,”  and  share  in  “the  glory  to  be  revealed.” — 
1  John  3:2;  Col.  1:27;  2  Cor.  4:17;  John  17:22;  1  Pet. 
5  :io;  2  Thes.  2  114. 

Not  only  is  this  high  calling  to  a  change  of  nature  con¬ 
fined  exclusively  to  the  Gospel  age,  but  it  is  the  only  offer 
of  this  age.  Hence  our  Lord’s  words  quoted  at  the  begin¬ 
ning  of  this  chapter  include  on  the  broad  road  to  destruc¬ 
tion  all  who  are  not  on  the  way  to  the  only  prize  now 
offered.  All  others  are  still  on  the  broad  road — these  only 
have  as  yet  escaped  the  condemnation  that  is  on  the  world. 
This,  the  only  way  of  life  now  open,  because  of  its  diffi- 


212 


The  Plan  of  the  Ages 


culty,  finds  few  who  care  to  walk  in  it.  The  masses  of 
mankind  in  their  weakness  prefer  the  broad,  easy  way  of 
self-gratification. 

The  narrow  way,  while  it  ends  in  life,  in  immortality, 
might  be  called  a  way  of  death,  since  its  prize  is  gained 
through  the  sacrifice  of  the  human  nature  even  unto  death. 
It  is  the  narrow  way  of  death  to  life.  Being  reckoned  free 
from  the  Adamic  guilt  and  the  death  penalty,  the  conse¬ 
crated  voluntarily  surrender  or  sacrifice  those  human 
rights,  reckoned  theirs,  which  in  due  time  they,  with  the 
world  in  general,  would  have  actually  received.  As  “  the 
man  Christ  Jesus  ”  laid  down  or  sacrificed  His  life  for 
the  world,  so  these  become  joint-sacrificers  with  Him. 
Not  that  His  sacrifice  was  insufficient  and  that  others  were 
needed;  but  while  His  is  all-sufficient,  these  are  permitted 
to  serve  and  to  suffer  with  Him  in  order  to  become  His 
bride  and  joint-heir.  So,  then,  while  the  world  is  under 
condemnation  to  death,  and  is  dying  with  Adam,  this 
“  little  flock,”  through  the  process  of  faith  reckonings  and 
sacrifice,  already  described,  are  said  to  die  with  Christ. 
They  sacrifice  and  'die  with  Him  as  human  beings,  in 
order  to  become  partakers  of  the  divine  nature  and  glories 
with  Him;  for  we  believe  that  if  we  be  dead  with  Him, 
we  shall  also  live  with  Him.  If  we  suffer  with  Him,  we 
shall  also  be  glorified  together. — Rom.  8:17  and  2  Tim. 
2  :ii,  12. 

In  the  beginning  of  the  Millennial  age,  those  who  now 
walk  the  narrow  way  will  have  gained  the  great  prize  for 
which  they  ran,  immortality;  and  being  thus  clothed  with 
the  divine  nature  and  power,  they  will  be  prepared  for 
the  great  work  of  restoring  and  blessing  the  world  during 
that  age.  With  the  end  of  the  Gospel  age,  the  narrow 
way  to  immortality  will  close,  because  the  select  “  little 
flock  ”  that  it  was  designed  to  test  and  prove  will  have 
been  completed.  “  Now  is  the  accepted  [Greek,  dektos, 
acceptable  or  receivable]  time  ” — the  time  in  which  sacri- 


The  Three  Ways 


213 


fleers,  coming  in  the  merit  of  Jesus  and  becoming  dead 
with  Him,  are  acceptable  to  God — a  sacrifice  of  sweet 
odor.  Death,  as  the  Adamic  penalty,  will  not  be  permitted 
forever;  it  will  be  abolished  during  the  Millennial  age; 
as  a  sacrifice  it  will  be  acceptable  and  rewarded  only 
during  the  Gospel  age. 

It  is  only  as  “  new  creatures  ”  that  the  saints  of  this 
age  are  on  the  way  to  life;  and  only  as  human  beings 
are  we  consecrated  to  destruction,  as  sacrifices.  If,  as 
human  creatures,  we  be  dead  with  Christ,  as  new,  spiritual 
beings,  wre  shall  live  with  Him.  (Rom.  6:8.)  The  mind 
of  God  in  us,  the  transformed  mind,  is  the  germ  of  the 
new  nature. 

The  new  life  would  be  easily  choked;  and  Paul  assures 
us  that  when  begotten  of  the  spirit  through  the  truth,  if 
we  live  after  the  flesh,  we  shall  die  (lose  our  life),  but  if 
we,  through  the  spirit,  do  mortify  (put  to  death)  the  deeds 
of  the  body  (the  disposition  of  the  human  nature),  we 
(as  new  creatures)  shall  live;  for  the  sons  of  God  are 
those  led  by  the  spirit  of  God.  (Rom.  8:13,  14.)  This  is 
a  thought  of  utmost  importance  to  all  the  consecrated;  for 
if  we  have  covenanted  with  God  to  sacrifice  the  human 
nature,  and  if  that  sacrifice  was  accepted  by  Him,  it  is  use¬ 
less  to  attempt  to  take  it  back.  The  human  is  reckoned 
of  God  as  dead  now,  and  must  actually  die,  never  again 
to  be  restored.  All  that  can  be  gained,  then,  by  turning 
back  to  live  after  the  flesh,  is  a  little  human  gratification 
at  the  expense  of  the  new  spiritual  nature. 

There  are,  however,  many  consecrated  ones  desirous  of 
the  prize ,  and  who  have  been  begotten  of  the  spirit,  who 
are  partially  overcome  by  the  allurements  of  the  world, 
the  desires  of  the  flesh,  or  the  arts  of  the  devil.  They 
partially  lose  sight  of  the  prize  set  before  us,  and  try  to 
walk  upon  a  middle  road — to  keep  the  favor  of  God  and 
the  favor  of  the  world,  forgetting  that  “  the  friendship  of 
the  world  is  enmity  with  God”  (James  4:4),  and  that 


214 


The  Plan  of  the  Ages 

the  instructions  to  those  running  the  race  for  the  prize 
are,  Love  not  the  world,  and,  Seek  not  honor  one  of  an¬ 
other,  but  that  honor  which  cometh  from  God  only. — 
i  John  2:15;  John  5:44. 

These,  who  love  the  present  world,  but  who  have  not 
wholly  forsaken  the  Lord  and  despised  their  covenant, 
receive  a  scourging  and  purifying  by  the  fire  of  affliction. 
As  the  Apostle  expresses  it,  they  are  delivered  over  to 
Satan  for  the  destruction  of  the  flesh,  that  the  spirit  (the 
newly  begotten  nature)  may  be  saved  in  the  day  of  the 
Lord  Jesus.  (1  Cor.  5:5.)  And  if  rightly  exercised  by 
the  discipline,  they  will  finally  be  received  into  the  spiritual 
condition.  They  will  have  everlasting,  spiritual  life  as 
angels  have  it,  but  will  lose  the  prize  of  immortality. 
They  will  serve  God  in  His  temple,  and  stand  before  the 
throne,  having  palms  in  their  hands  (Rev.  7:9-17);  but 
though  that  will  be  glorious,  it  will  not  be  so  glorious  as 
the  position  of  the  “little  flock  ”  of  overcomers,  who  will 
be  kings  and  priests  unto  God,  seated  with  Jesus  in  the 
throne  as  His  bride  and  joint-heir,  and  with  Him  crowned 
with  immortality. 

Ours  is  a  rugged,  steep,  narrow  way,  and  were  it  not 
that  strength  is  furnished  for  each  successive  step  of  the 
journey,  we  could  never  reach  the  goal.  But  our  Cap¬ 
tain’s  word  is  encouraging:  Be  of  good  cheer;  I  have 
overcome ;  My  grace  is  sufficient  for  thee,  for  My  strength 
is  made  perfect  in  weakness.  (John  16:33;  2  Cor.  12:9.) 
The  difficulties  of  this  way  are  to  act  as  a  separating  prin¬ 
ciple  to  sanctify  and  refine  a  “  peculiar  people  ”  to  be 
“heirs  of  God  and  joint-heirs  with  Jesus  Christ.”  In 
view  of  these  things,  let  us  come  boldly  to  the  throne  of 
grace,  that  we  may  obtain  mercy  and  find  grace  to  help  in 
time  of  need,  while  we  fight  the  good  fight  of  faith  and 
lay  hold  on  “  the  crown  of  glory  ” — immortality,  the  divine 
nature. — 2  Tim.  4:8;  1  Peter  5:4. 


The  Three  Ways 


215 


THE  HIGHWAY  OF  HOLINESS. 

While  the  special  hope  of  the  Gospel  age  is  so  surpass¬ 
ingly  glorious,  and  the  way  to  it  is  correspondingly  diffi¬ 
cult — narrow,  hedged  in  by  hardships  and  dangers  at  every 
step — so  that  few  find  it,  and  obtain  the  great  prize  at  its 
end,  the  new  order  of  things  in  the  age  to  come  is  to  be 
entirely  different.  As  a  different  hope  is  held  out,  so  also 
a  different  way  leads  to  it.  The  way  to  immortality  has 
been  a  way  which  required  the  sacrifice  of  the  otherwise 
lawful  and  proper  hopes,  ambitions  and  desires — the  sac¬ 
rifice  forever  of  the  human  nature.  But  the  way  to  human 
perfection,  to  restitution,  the  hope  of  the  world,  requires 
only  the  putting  away  of  sin:  not  the  sacrifice  of  human 
rights  and  privileges,  but  their  proper  enjoyment.  It  will 
lead  to  personal  purification  and  restoration  to  the  image 
of  God  as  enjoyed  by  Adam  before  sin  entered  the  world. 

The  way  back  to  actual  human  perfection  is  to  be  made 
very  plain  and  easy;  so  plain  that  none  may  mistake  the 
way;  so  plain  that  “the  wayfaring  man,  and  those  unac¬ 
quainted  therewith,  shall  not  go  astray”  (Isa.  35:8. — 
Leeser)  ;  so  plain  that  none  will  need  to  teach  his  neigh¬ 
bor,  saying,  Know  the  Lord,  for  all  shall  know  the  Lord 
from  the  least  unto  the  greatest.  (Jer.  31 :34.)  Instead 
of  being  a  narrow  way  that  few  can  find,  it  is  termed  “  a 
highway,”  a  public  roadway — not  a  narrow,  steep,  rugged, 
difficult,  hedged  by-way,,  but  a  way  specially  prepared  for 
easy  travel — specially  arranged  for  the  convenience  and 
comfort  of  the  travelers.  Verses  8  and  9  show  that  it  is 
a  public  road,  open  to  all  the  redeemed — every  man.  Every 
man  for  whom  Christ  died,  who  will  recognize  and  avail 
himself  of  the  opportunities  and  blessings  purchased  by 
the  precious  blood,  may  go  up  on  this  Highway  of  Holi¬ 
ness  to  the  grand  goal  of  perfect  restitution  to  human  per¬ 
fection  and  everlasting  life. 


21 6  The  Plan  of  the  Ages 

Nor  will  these  be  reckoned  justified  and  granted  a  reck¬ 
oned  standing  of  holiness  and  perfection  in  the  sight  of 
God;  when  started  upon  this  highway  of  holiness  they 
may  go  up  thereon  to  actual  perfection,  as  a  result  of 
endeavor  and  obedience,  to  which  all  things  will  be  made 
favorable  by  their  Redeemer,  then  reigning  in  power. 
Each  individual  will,  according  to  his  necessities,  be  aided 
by  the  wise  and  perfect  administration  of  the  new  king¬ 
dom.  This,  as  will  occur  to  some,  is  the  legitimate  result 
of  the  ransom.  Since  our  Lord,  the  man  Christ  Jesus, 
gave  Himself  a  ransom  for  all,  and  desires  all  to  come  to 
a  knowledge  of  the  truth,  and  thereby  to  actual  perfection, 
why  does  He  not  at  once  make  a  good  and  broad  highway 
for  all?  Why  does  He  not  remove  the  obstructions,  the 
stumbling-stones,  the  pitfalls  and  snares?  Why  not  help 
the  sinner  back  to  full  harmony  with  God,  instead  of  mak¬ 
ing  the  way  narrow,  rugged,  thorny,  hard  to  find,  and 
still  harder  to  walk  in?  A  failure  rightly  to  divide  the 
Word  of  truth,  and  to  see  that  the  present  narrow  way 
leads  to  the  special  prize,  and  is  for  the  trial  and  selection 
of  a  little  flock  of  joint-heirs,  the  body  of  Christ,  which, 
when  selected  and  exalted  with  their  Head,  shall  bless  all 
nations,  has  led  some  to  very  confused  ideas  on  the  sub¬ 
ject.  Failing  to  see  God’s  plan,  many  try  to  preach  a 
highway  of  holiness,  an  easy  way  to  life,  in  the  present 
age,  when  no  such  way  exists,  and  they  confuse  and  com¬ 
promise  the  matter  to  fit  the  facts  and  the  Scriptures  with 
their  mistaken  theories.  On  the  highway  soon  to  be 
opened,  only  sinful  things  will  be  prohibited,  while  those 
who  travel  the  narrow  way  must  deny  themselves  and  sac¬ 
rifice  many  things  not  sinful,  as  well  as  war  continually 
against  besetting  sins.  This  is  a  pathway  of  sacrifice,  as 
that  of  the  coming  age  is  to  be  a  highway  of  righteousness. 

Of  that  highway  it  is  significantly  stated  in  symbolic 
language  that  “No  lion  shall  be  there,  nor  any  ravenous 
beast  shall  go  up  thereon;  it  shall  not  be  found  there.” 


217 


The  Three  Ways 

(Isa.  35:9.)  How  many  frightful  lions  are  now  in  the 
way  of  those  who  would  be  glad  to  forsake  sinful  ways, 
and  to  pursue  righteousness  !  There  is  the  lion  of  a  de¬ 
generate  public  sentiment,  which  deters  many  from  ven¬ 
turing  to  obey  the  dictates  of  conscience  in  matters  of 
every-day  life — dress,  home  and  business  arrangements, 
etc.  The  lion  of  temptation  to  strong  drink  hinders  thou¬ 
sands  who  would  be  glad  to  see  it  removed.  Prohibition¬ 
ists  and  temperance  workers  now  find  a  herculean  task  on 
their  hands,  which  only  the  authority  and  power  of  the 
next  age  can  remove ;  and  the  same  may  be  said  of  other 
worthy  efforts  at  moral  reform.  “  Nor  shall  any  raven¬ 
ous  beast  go  up  thereon.”  No  giant  corporations,  organ¬ 
ized  to  advance  selfish,  individual  interests  at  the  expense 
of  the  general  good,  will  be  tolerated.  “  They  shall  not 
hurt  nor  destroy  in  all  My  holy  mountain  ”  (kingdom) 
saith  the  Lord.  (Isa.  11:9.)  Though  there  will  be  diffi¬ 
culties  to  labor  against  in  overcoming  propensities  to  evil, 
etc.,  yet,  in  comparison  with  the  narrow  way  of  this  age, 
that  will  be  an  easy  way.  The  stones  (stumbling-stones) 
shall  all  be  gathered  out,  and  the  standard  of  truth  shall 
be  lifted  up  for  the  people.  (Isa.  62:10.)  Ignorance  and 
superstition  will  be  things  of  the  past,  and  righteousness 
will  receive  its  due  reward,  while  to  evil  will  be  meted 
out  its  just  deserts.  (Mai.  3:15,  18.)  By  wholesome  chas¬ 
tisements,  fitting  encouragements  and  plain  instructions, 
as  returned  prodigals,  mankind  will  be  trained  and  disci¬ 
plined  up  to  the  grand  perfection  from  which  father  Adam 
fell.  Thus  “  the  ransomed  of  the  Lord  shall  return  [from 
destruction,  by  the  grand  highway  of  holiness]  .  .  .  with 
songs  and  everlasting  joy  upon  their  heads;  they  shall  ob¬ 
tain  joy  and  gladness,  and  sorrow  and  sighing  shall  flee 
away.”  (Isa.  35:10.)  Our  Lord  referred  to  but  two  of 
these  ways,  because  the  third  was  not  yet  due  to  be  opened 
up — just  as  when  announcing  the  good  tidings  He  said, 
“  This  Scripture  is  fulfilled  in  your  ears,”  but  omitted 


2l8 


The  Plan  of  the  Ages 

mentioning  the  “  day  of  vengeance/’  because  it  was  not 
then  due.  (Compare  Luke  4:19  and  Isa.  61:2.)  Now, 
however,  as  the  narrow  way  draws  to  a  close,  the  grand 
highway  of  righteousness  begins  to  be  seen  more  and 
more  distinctly,  in  the  light  of  the  dawning  day. 

Thus  we  have  found  a  “  Broad  Road,”  on  which  at  pres¬ 
ent  the  masses  of  mankind  travel,  deluded  by  the  “  prince 
of  this  world,”  and  led  by  perverted  tastes.  We  have 
found  that  it  was  opened  up  and  that  our  race  was  started 
in  its  headlong  course  upon  it  by  “  one  man’s  disobedi¬ 
ence.”  We  have  found  that  the  “Highway  of  Holiness” 
is  to  be  opened  up  by  our  Lord,  who  gave  Himself  a  ran¬ 
som  for  all  and  redeems  all  from  the  destruction  to  which 
the  “  Broad  Road  ”  leads,  and  that  it  will,  in  due  time,  be 
accessible  and  easy  for  all  the  redeemed  ones  whom  He 
bought  with  His  own  precious  blood.  We  have  found, 
furthermore,  that  the  present  “Narrow  Way,”  opened  up 
by  the  merit  of  the  same  precious  blood,  is  a  special  way 
leading  to  a  special  prize,  and  is  made  specially  narrow 
and  difficult  as  a  test  and  discipline  for  those  now  being 
selected  to  be  made  partakers  of  the  divine  nature  and 
joint-heirs  with  our  Lord  Jesus  in  the  Kingdom  of  glory 
soon  to  be  revealed  for  the  blessing  of  all.  Such  as  have 
this  hope — who  see  this  prize — may  count  all  other  hopes 
as  but  loss  and  dross  in  comparison.— Phil.  3:8-15. 


CHAPTER  XII. 


EXPLANATION  OF  CHART  REPRESENTING  THE 

PLAN  OF  THE  AGES. 


The  Ages. — The  Harvests. — Planes  of  Actual  and  Reckoned  Stand¬ 
ing. — The  Course  of  our  Lord  Jesus. — The  Course  of  His  Fol¬ 
lowers. — Three  Classes  in  the  Nominal  Church. — Separation 
in  the  Harvest. — The  Anointed  Class  Glorified. — The  Great 
Tribulation  Class. — The  Tares  Burned. — The  World  Blessed. — 
The  Outcome  Glorious. 


S  the  frontispiece  of  this  volume  we  give  a  chart  rep- 


JL\.  resenting  the  plan  of  God  for  the  world’s  salvation. 
By  it  we  have  sought  to  aid  the  mind,  through  the  eye,  in 
understanding  something  of  the  progressive  character  of 
God’s  plan,  and  the  progressive  steps  which  must  be  taken 
by  all  who  ever  attain  the  complete  “  change  ”  from  the 
human  to  the  divine  nature. 

First,  we  have  an  outline  of  the  three  great  dispensa¬ 
tions,  A,  B ,  C — the  first  of  these,  A,  lasting  from  man’s 
creation  to  the  flood;  the  second,  B ,  from  the  flood  to  the 
commencement  of  the  Millennial  reign  of  Christ,  at  His 
second  advent;  and  the  third,  or  “Dispensation  of  the 
Fulness  of  Times,”  C,  lasting  from  the  beginning  of 
Christ’s  reign  for  “ages  to  come.”  (Eph.  1:10;  2:7.) 
These  three  great  dispensations  are  frequently  referred 
to  in  the  Scriptures:  A  is  called  “the  world  that  was”; 
B  by  our  Lord  Jesus  is  called  “this  world,”  by  Paul  “the 
present  evil  world,”  by  Peter  “  the  world  that  now  is.”  C 
is  called  “  the  world  to  come,  wherein  dwelleth  righteous¬ 
ness,”  in  contrast  with  the  present  evil  world.  Now  evil 
rules  and  the  righteous  suffer,  while  in  the  world  to  come 


219 


220 


The  Plan  of  the  Ages 


this  order  is  to  be  reversed:  righteousness  will  rule  and 
evil-doers  will  suffer,  and  finally  all  evil  will  be  destroyed. 

In  each  of  these  three  great  dispensations,  epochs  or 
“  worlds  ”  God’s  plan  with  reference  to  men  has  a  distinct 
and  separate  outline;  yet  each  is  but  a  part  of  the  one 
great  plan  which,  when  complete,  will  exhibit  the  divine 
wisdom — though  these  parts  considered  separately  fail  to 
show  their  deep  design.  Since  the  first  ‘‘  world”  (“heav¬ 
ens  and  earth,”  or  that  order  of  things)  passed  away  at 
the  time  of  the  flood,  it  follows  that  it  must  have  been  a 
different  order  from  “  this  present  evil  world  ”  of  which 
our  Lord  said  Satan  is  the  prince ;  hence  the  prince  of 
this  present  evil  world  was  not  the  prince  of  the  world 
that  was  before  the  flood,  although  he  was  not  without 
influence  then.  Several  scriptures  throw  light  on  God’s 
dealings  during  that  time,  and  thus  give  a  clear  insight 
into  His  plan  as  a  whole.  The  thought  suggested  by  these 
is  that  the  first  “  world,”  or  the  dispensation  before  the 
flood,  was  under  the  supervision  and  special  ministration 
of  angels,  who  were  permitted  to  try  what  they  could  do 
to  recover  the  fallen  and  degenerate  race.  Doubtless, 
with  God’s  permission,  they  were  anxious  to  try  it;  for 
their  interest  was  manifested  in  the  singing  and  shouting 
for  joy  over  the  works  of  creation.  (Job  38:7.)  That 
angels  were  the  permitted  though  unsuccessful  rulers  of 
that  first  epoch  is  not  only  indicated  by  all  references  to 
that  period,  but  it  may  reasonably  be  inferred  from  the 
Apostle’s  remark  when,  contrasting  the  present  dispensa¬ 
tion  with  the  past  and  the  future,  he  says  (Heb.  2: 5), 
“  Unto  the  angels  hath  He  not  put  in  subjection  the  world 
to  come.”  No;  that  world  is  to  be  under  the  control  of 
the  Lord  Jesus  and  His  joint-heirs;  and  hence  it  will  not 
only  be  a  more  righteous  administration  than  that  of  “the 
present  evil  world,”  but  it  will  also  be  more  successful 
than  that  of  the  first  world  or  dispensation  under  the 
“ministration  of  angels,”  whose  inability  to  reclaim  the 


Plan  of  the  Ages 


221 


race  is  manifest  from  the  fact  that  man’s  wickedness  be¬ 
came  so  great  that  God  in  His  wrath  and  righteous  in¬ 
dignation  destroyed  with  a  flood  the  whole  of  the  race 
then  living  with  the  exception  of  eight  persons. — Gen.  7:13. 

During  the  “  present  evil  world,”  man  is  permitted  to 
try  governing  himself ;  but  by  reason  of  the  fall  he  is 
under  the  control  of  Satan,  the  “  prince  of  this  world,” 
against  whose  secret  machinations  and  intrigues  he  has 
vainly  striven  in  his  efforts  at  self-government  during  the 
long  period  from  the  flood  to  the  present  time.  This  at¬ 
tempted  reign  of  man  under  Satan  is  to  end  in  the  greatest 
time  of  trouble  the  world  has  ever  known.  And  thus  will 
have  been  proven  the  futility,  not  only  of  angelic  power 
to  save  the  race,  but  also  of  man’s  own  efforts  to  reach 
satisfactory  conditions. 

The  second  of  these  great  dispensations,  B,  is  composed 
of  three  distinct  ages,  each  of  which,  as  a  progressive 
step,  leads  upward  and  onward  in  God’s  plan. 

Age  D  was  the  one  during  which  God’s  special  dealings 
were  with  such  patriarchs  as  Abraham,  Isaac  and  Jacob. 

Age  E  is  the  Jewish  Age,  or  the  period  following  the 
death  of  Jacob,  during  which  all  of  his  posterity  were 
treated  by  God  as  His  special  charge — “  His  people.”  To 
these  He  showed  special  favors,  and  declared,  “  You  only 
have  I  known  [recognized  with  favor]  of  all  the  families 
of  the  earth.”  (Amos  3:2.)  These,  as  a  nation,  were 
typical  of  the  Christian  Church,  the  “  holy  nation,  the 
peculiar  people.”  The  promises  made  to  them  were  typical 
of  the  “better  promises”  made  to  us.  Their  journey 
through  the  wilderness  to  the  land  of  promise  was  typical 
of  our  journey  through  the  wilderness  of  sin  to  the  heav¬ 
enly  Canaan.  Their  sacrifices  justified  them  typically,  not 
really;  for  the  blood  of  bulls  and  goats  can  never  take 
away  sin.  (Heb.  10:4.)  But  in  the  Gospel  Age,  F,  we 
have  the  “  better  sacrifices,”  which  do  make  atonement  for 
the  sins  of  the  whole  world.  We  have  the  “royal  priest- 


222 


The  Plan  of  the  Ages 

hood,”  composed  of  all  those  who  offer  themselves  to  God 
“  living  sacrifices,”  holy  and  acceptable,  through  Jesus 
Christ,  who  is  the  Chief  or  “  High  Priest  of  our  profes¬ 
sion.”  (Heb.  3:1.)  In  the  Gospel  age  we  find  the  reali¬ 
ties  of  which  the  Jewish  age  and  its  services  and  ordi¬ 
nances  were  shadows. — Heb.  10:1. 

The  Gospel  age,  F,  is  the  period  during  which  the  body 
of  Christ  is  called  out  of  the  world,  and  shown  by  faith 
the  crown  of  life,  and  the  exceeding  great  and  precious 
promises  whereby  (by  obedience  to  the  call  and  its  re¬ 
quirements)  they  may  become  partakers  of  the  divine 
nature.  (2  Pet.  1 14.)  Evil  is  still  permitted  to  reign  over 
or  rule  the  world,  in  order  that  by  contact  with  it  these 
may  be  tried  to  see  whether  they  are  willing  to  give  up 
the  human  nature  with  its  privileges  and  blessings,  a  living 
sacrifice,  being  made  conformable  to  Jesus’  death,  that 
they  may  be  accounted  worthy  to  be  in  His  likeness  in 
the  resurrection. — Psa.  17:15. 

The  third  great  dispensation,  C,  is  to  be  composed  of 
many  ages — “  The  Ages  to  Come.”  The  first  of  these,  the 
Millennial  age,  G,  is  the  only  one  concerning  which  we 
have  any  definite  information.  It  is  the  thousand  years 
during  which  Christ  will  reign  over  and  thereby  bless 
all  the  families  of  the  earth,  accomplishing  the  “  restitu¬ 
tion  of  all  things  spoken  by  the  mouth  of  all  the  holy 
prophets.”  (Acts  3:19-21.)  During  that  age,  sin  and 
death  shall  be  forever  blotted  out ;  for  “  Christ  must  reign 
till  He  hath  put  all  enemies  under  His  feet.  .  .  .  The  last 
enemy  that  shall  be  destroyed  is  death  ” — Adamic  death. 
(1  Cor.  15:25,  26.)  That  will  be  the  great  reconstruction 
period.  Associated  with  Christ  Jesus  in  that  reign  will 
be  the  Church,  His  bride,  His  body,  even  as  He  promised, 
saying,  “To  him  that  overcometh  will  I  grant  to  sit  with 
Me  in  My  throne,  even  as  I  also  overcame,  and  am  set 
down  with  My  Father  in  His  throne.” — Rev.  3:21. 


Plan  of  the  Ages 


223 


The  “  Ages  to  Come/’  H,  following  the  great  recon¬ 
struction  period,  are  to  be  ages  of  perfection,  blessedness 
and  happiness,  regarding  the  work  of  which,  the  Scrip¬ 
tures  are  silent.  It  is  enough  to  know,  at  this  distance, 
that  they  will  be  ages  of  glory  and  blessing  under  divine 
favor. 

Each  of  these  dispensations  has  its  distinct  seasons  for 
the  beginning  and  development  of  its  work,  and  each  ends 
with  a  harvest  manifesting  its  fruits.  The  harvest  at  the 
close  of  the  Jewish  age  was  a  period  of  forty  years,  last¬ 
ing  from  the  beginning  of  Jesus’  ministry,  when  He  was 
anointed  of  God  by  the  Spirit  (Acts  10:37,  38),  A.  D.  29, 
until  the  destruction  of  Jerusalem,  A.  D.  70.  In  this 
harvest  the  Jewish  age  ended  and  the  Gospel  age  began. 
There  was  a  lapping  of  these  dispensations,  as  represented 
in  the  diagram. 

The  Jewish  age  ended  in  a  measure  when,  at  the  end  of 
His  three  and  one-half  years’  ministry,  the  Lord  rejected 
that  nation,  saying,  “  Your  house  is  left  unto  you  deso¬ 
late.”  (Matt.  23:38.)  Yet  there  was  favor  shown  them 
for  three  and  one-half  years  after  this,  by  the  confining  to 
them  of  the  Gospel  call,  in  harmony  with  the  prophet’s 
declaration  (Dan.  9:24-27)  regarding  seventy  weeks  (of 
years)  of  favor  toward  them,  in  the  midst  of  the  last  of 
which,  Messiah  should  be  cut  off  (die),  but  not  for  Him¬ 
self.  “  Christ  died  [not  for  Himself,  but]  for  our  sins,” 
and  thus  caused  the  sacrifice  and  the  oblation  to  cease,  in 
the  midst  of  the  week — three  and  one-half  years  before 
the  expiration  of  the  seventy  covenant  weeks  of  Jewish 
favor.  When  the  true  sacrifice  had  been  made,  of  course 
the  typical  ones  could  no  longer  be  recognized  by  Jehovah. 

There  was,  then,  a  fuller  sense  in  which  that  Jewish 
age  closed  with  the  end  of  the  seventieth  week,  or  three 
and  one-half  years  after  the  cross — after  which  the  gospel 
was  preached  to  the  Gentiles  also,  beginning  with  Cor- 


224  The  Plan  of  the  Ages 

nelius.  (Acts  10:45.)  This  ended  their  age  so  far  as 
God’s  favor  toward  and  recognition  of  the  Jewish  church 
was  concerned;  their  national  existence  terminated  in  the 
great  time  of  trouble  which  followed. 

In  that  period  of  the  Jewish  harvest  the  Gospel  age  had 
its  beginning.  The  design  of  this  age  is  the  call,  develop¬ 
ment  and  trial  of  “  the  Christ  of  God  ” — Head  and  body. 
This  is  the  Spirit  dispensation;  hence,  it  is  proper  to  say 
that  the  Gospel  age  began  with  the  anointing  of  Jesus 
“  with  the  Holy  Spirit  and  with  power”  (Acts  10:38; 
Luke  3:22;  4:1,  18)  at  the  time  of  His  baptism.  In  rela¬ 
tion  to  the  Church,  His  body,  it  commenced  three  and  a 
half  years  later. 

A  “  harvest  ”  constitutes  the  closing  period  of  the  Gos¬ 
pel  age  also,  during  which  there  is  again  a  lapping  of  two 
ages — the  Gospel  age  ending,  and  the  Restitution  or  Mil¬ 
lennial  age  beginning.  The  Gospel  age  closes  by  stages, 
as  did  its  pattern  or  “shadow,”  the  Jewish  age.  As  there 
the  first  seven  years  of  the  harvest  were  devoted  in  a 
special  sense  to  a  work  in  and  for  Israel  after  the  flesh, 
and  were  years  of  favor,  so  here  we  find  a  similar  seven 
years  indicated  as  having  the  same  bearing  upon  the  Gos¬ 
pel  Church,  to  be  followed  by  a  period  of  trouble  (“  fire  ”) 
upon  the  world,  as  a  punishment  for  wickedness,  and  as  a 
preparation  for  the  reign  of  righteousness — of  which 
more  again. 


THE  PATH  TO  GLORY. 

K,  L,  M,  N,  P,  R,  each  represents  a  different  plane.  N 
is  the  plane  of  perfect  human  nature.  Adam  was  on  this 
plane  before  he  sinned;  but  from  the  moment  of  disobedi¬ 
ence  he  fell  to  the  depraved  or  sinful  plane,  R,  on  which 
all  his  posterity  are  born.  This  corresponds  to  the  “  Broad 
Way  ”  which  leads  to  destruction.  P  represents  the  plane 
of  typical  justification,  reckoned  as  effected  by  the  sacri- 


Plan  of  the  Ages  225 

fices  of  the  Law.  It  was  not  actual  perfection,  for  “  the 
Law  made  nothing  perfect.” — Heb.  7:19. 

N  represents  not  only  the  plane  of  human  perfection,  as 
once  occupied  by  the  perfect  man,  Adam,  but  also  the 
standing  of  all  justified  persons.  “Christ  died  for  our 
sins,  according  to  the  Scriptures,”  and  in  consequence  all 
believers  in  Christ — all  who  accept  of  His  perfect  and 
finished  work  as  their  justifier — are,  through  faith,  reck¬ 
oned  of  God  as  justified,  as  though  perfect  men,  as  though 
they  had  never  been  sinners.  In  God’s  sight,  then,  all  who 
accept  of  Christ  as  their  Redeemer  are  reckonedly  on  the 
plane  of  human  perfection,  N.  This  is  the  only  standpoint 
from  which  man  may  approach  God,  or  have  any  com¬ 
munion  with  Him.  All  on  this  plane  God  calls  sons — ■ 
human  sons.  Adam  was  thus  a  son  (Luke  3:38),  and  had 
communion  before  he  became  disobedient.  All  who  accept 
of  our  Lord  Jesus’  finished  ransom  work  are  counted  or 
reckoned  as  restored  to  primitive  purity;  and  in  conse¬ 
quence  they  have  fellowship  or  communion  with  God. 

During  the  Gospel  age  God  has  made  a  special  offer  to 
justified  human  beings,  telling  them  that  on  certain  con¬ 
ditions  they  may  experience  a  change  of  nature,  that  they 
may  cease  to  be  earthly,  human  beings,  and  become  heav¬ 
enly,  spiritual  beings,  like  Christ,  their  Redeemer.  Some 
believers — justified  persons — are  satisfied  with  what  joy 
and  peace  they  have  through  believing  in  the  forgiveness 
of  their  sins,  and  so  do  not  heed  the  voice  which  calls 
them  to  come  up  higher.  Others,  moved  by  the  love  of 
God  as  shown  in  their  ransom  from  sin,  and  feeling  that 
they  are  not  their  own,  having  been  bought  with  a  price, 
say,  “  Lord,  what  wilt  Thou  have  me  to  do  ?  ”  Such  have 
the  Lord’s  answer  through  Paul,  who  says,  “  I  beseech 
you,  brethren,  by  the  mercies  of  God,  that  ye  present  your 
bodies  a  living  sacrifice,  holy,  acceptable  to  God,  your 
reasonable  service.”  (Rom.  12:1.)  What  does  the  Apos¬ 
tle  mean  by  thus  urging  the  presentation  of  ourselves  as 


226  The  Plan  of  the  Ages 

living  sacrifices?  He  means  that  we  should  consecrate  to 
God’s  service  every  power  and  talent  we  possess,  that 
henceforth  we  may  live  not  for  self,  nor  for  friends,  nor 
for  family,  nor  for  the  world,  nor  for  anything  else  but 
for,  and  in  the  obedient  service  of,  Him  who  bought  us 
with  His  own  precious  blood. 

But  since  God  would  not  accept  of  blemished  or  imper¬ 
fect  typical  sacrifices,  and  since  we  all  became  sinners 
through  Adam,  can  we  be  acceptable  sacrifices?  Paul 
shows  that  it  is  only  because  we  are  holy  that  we  are 
acceptable  sacrifices.  We  are  not  holy  like  Jesus,  who 
knew  no  sin,  for  we  are  of  the  condemned  race;  nor  yet 
because  we  have  entirely  succeeded  in  reaching  perfection 
of  conduct,  for  we  reckon  not  to  have  attained  that  per¬ 
fection  to  which  we  are  called;  but  we  have  this  treasure 
in  (fragile  and  leaky)  earthen  vessels,  that  the  glory  of 
our  ultimate  perfection  may  be  seen  to  be  of  God’s  favor, 
and  not  of  our  own  ability.  But  our  holiness,  and  out 
acceptableness  to  God  as  sacrifices,  come  from  the  fact 
that  God  has  justified  us  freely  from  all  sin,  through  our 
faith  in  Christ’s  sacrifice  on  our  behalf. 

As  many  as  appreciate  and  obey  this  call  rejoice  to  be 
accounted  worthy  to  suffer  reproach  for  the  name  of  Christ, 
and  look  not  at  the  things  that  are  seen,  but  at  the  things 
that  are  not  seen — at  the  “  crown  of  life  ” — “  the  prize 
of  our  high-calling  in  Christ  Jesus”  and  “the  glory  that 
shall  be  revealed  in  us.”  These,  from  the  moment  of  con¬ 
secration  to  God,  are  no  longer  reckoned  as  men,  but  as 
having  been  begotten  of  God  through  the  word  of  truth 
— no  longer  human,  but  thenceforth  spiritual  children. 
They  are  now  one  step  nearer  the  prize  than  when  they 
first  believed.  But  their  spiritual  being  is  yet  imperfect: 
they  are  only  begotten ,  not  yet  born  of  the  spirit.  They 
are  embryo  spiritual  children,  on  plane  M — the  plane  of 
spirit  begetting.  Because  begotten  of  the  Spirit,  they  are 
no  longer  reckoned  as  human,  but  as  spiritual;  for  the 


227 


Plan  of  the  Ages 

human  nature,  once  theirs,  once  justified,  they  have  now 
given  up  or  reckoned  dead — a  living  sacrifice,  holy,  ac¬ 
ceptable  to  and  accepted  of  God.  They  are  now  new  crea¬ 
tures  in  Christ  Jesus:  old  things  (human  hopes,  will  and 
ambitions)  have  passed  away,  and  all  things  have  become 
new;  for  “ye  are  not  in  the  flesh,  but  in  the  spirit,  if  so 
be  that  the  Spirit  of  God  dwell  in  you.”  (2  Cor.  5:17; 
Rom.  8:9.)  If  you  have  been  begotten  of  the  Spirit,  “ye 
[as  human  beings]  are  dead,  and  your  life  is  hid  with 
Christ  in  God.” 

Plane  L  represents  the  condition  of  perfect  spiritual 
being;  but  before  plane  L  can  be  reached,  the  conditions 
of  our  covenant  must  be  carried  out.  It  is  one  thing  to 
covenant  with  God  that  we  will  be  dead  to  all  human 
things,  and  a  further  thing  to  perform  that  covenant 
throughout  our  earthly  career — keeping  the  “  body  under  ” 
(dead),  keeping  our  own  will  out  of  sight,  and  perform¬ 
ing  only  the  Lord’s  will.  The  entrance  upon  plane  L  is 
called  birth,  or  the  full  entrance  into  life  as  a  spirit  being. 
The  entire  Church  will  enter  on  this  plane  when  gathered 
out  (selected)  from  the  world  in  the  “harvest”  or  end 
of  the  Gospel  age.  The  “  dead  in  Christ  shall  rise  first.” 
Then  we,  who  are  alive  and  remain,  shall  be  changed  in 
a  moment — made  perfect  spiritual  beings  with  bodies  like 
unto  Christ’s  glorious  body  (for  “this  mortal  must  put  on 
immortality”).  Then,  that  which  is  perfect  having  come, 
that  which  is  in  part  (the  begotten  condition  with  the  va¬ 
rious  hindrances  of  the  flesh  to  which  we  are  now  sub¬ 
ject)  shall  be  done  away. 

But  there  is  a  still  further  step  to  be  taken  beyond  a 
perfection  of  spiritual  being,  viz.,  to  “the  glory  that  shall 
follow” — plane  K.  We  do  not  here  refer  to  a  glory  of 
person,  but  to  a  glory  of  power  or  office.  The  reaching  of 
plane  L  brings  full  personal  glory;  i.  e.,  glorious  being, 
like  unto  Christ.  But  after  we  are  thus  perfected,  and 
made  entirely  like  our  Lord  and  Head,  we  are  to  be  asso- 


228 


The  Plan  of  the  Ages 

ciated  with  Him  in  the  “  glory  ”  of  power  and  office — to 
sit  with  Him  in  His  throne,  even  as  He,  after  being  per¬ 
fected  at  His  resurrection,  was  exalted  to  the  right  hand 
of  the  Majesty  on  High.  Thus  shall  we  enter  everlasting 
glory,  plane  K. 

Let  us  now  carefully  study  the  chart  and  note  its  illus¬ 
trations  of  the  various  features  of  the  plan  of  God.  In 
these  illustrations  we  use  the  pyramid  figure  to  represent 
perfection,  because  of  its  fitness  and  because  of  evident 
reference  to  it  in  the  Scriptures. 

Adam  was  a  perfect  being,  pyramid  a.  Notice  its  posi¬ 
tion — on  plane  N,  which  represents  human  perfection.  On 
plane  R,  the  plane  of  sin  and  imperfection  or  the  de¬ 
praved  plane,  the  topless  pyramid,  b}  an  imperfect  figure, 
represents  fallen  Adam  and  his  posterity — depraved,  sin¬ 
ful  and  condemned. 

Abraham  and  others  of  that  day,  justified  to  fellowship 
with  God  on  account  of  faith,  are  represented  by  a  pyra¬ 
mid  (c)  on  plane  N.  Abraham  was  a  member  of  the  de¬ 
praved  human  family  and  by  nature  belonged  with  the 
rest  on  plane  R;  but  Paul  tells  us  that  Abraham  was 
justified  by  faith;  that  is,  he  was  reckoned  of  God  a  sin¬ 
less  and  perfect  man  because  of  his  faith.  This,  in  God’s 
estimation,  lifted  him  up  above  the  world  of  depraved 
sinful  men  to  plane  N ;  and  though  actually  still  imperfect, 
he  was  received  into  the  favor  that  Adam  had  lost,  viz., 
communion  with  God  as  a  “friend.”  (James  2:23.)  All 
on  the  perfect  (sinless)  plane  N  are  friends  of  God,  and 
He  is  a  friend  of  theirs;  but  sinners  (on  plane  R)  are  at 
enmity  against  God — “  enemies  through  wicked  works.” 

The  world  of  mankind  after  the  flood,  represented  by 
figure  dy  was  still  on  plane  R — still  at  enmity,  where  it 
continues  until  the  Gospel  Church  is  selected  and  the  Mil¬ 
lennial  age  begins. 

“  Israel  after  the  flesh,”  during  the  Jewish  age,  when 
the  typical  sacrifices  of  bulls  and  goats  cleansed  them  (not 


Plan  of  the  Ages 


229 


really,  but  typically,  “  for  the  Law  made  nothing  perfect  ” 
— Heb.  7:19),  were  typically  justified,  hence  they  are  (c) 
on  plane  P,  the  plane  of  typical  justification,  which  lasted 
from  the  giving  of  the  Law  at  Mount  Sinai  until  Jesus 
made  an  end  of  the  Law,  nailing  it  to  His  cross.  There 
the  typical  justification  ended  by  the  institution  of  the 
“  better  sacrifices  ”  than  the  Jewish  types,  those  which  ac¬ 
tually  “  take  away  the  sin  of  the  world  ”  and  “  make  the 
comers  thereunto  [actually]  perfect.” — Heb.  10:1. 

The  fire  of  trial  and  trouble  through  which  fleshly  Israel 
passed,  when  Jesus  was  present,  sifting  them  and  taking 
out  of  their  nominal  church  the  wheat,  the  “  Israelites  in¬ 
deed,”  and  especially  when,  after  the  separation  of  the 
wheat,  He  “  burned  up  the  chaff  [the  refuse  part  of  that 
system ]  with  unquenchable  fire,”  is  illustrated  by  figure  f. 
It  was  a  time  of  trouble  which  they  were  powerless  to 
avert.  See  Luke  3:17,  21,  22;  1  Thess.  2:16. 

Jesus,  at  the  age  of  thirty  years,  was  a  perfect,  mature 
man  (g),  having  left  the  glory  of  the  spiritual  condition 
and  become  a  man  in  order  that  He  (by  the  grace  of  God) 
should  taste  death  for  every  man.  The  justice  of  God’s 
law  is  absolute :  an  eye  for  an  eye,  a  tooth  for  a  tooth 
and  a  life  for  a  life.  It  was  necessary  that  a  perfect  man 
should  die  for  mankind,  because  the  claims  of  justice  could 
be  met  in  no  other  way.  The  death  of  an  angel  could  no 
more  pay  the  penalty  and  release  man  than  could  the  death 
of  “  bulls  and  of  goats,  which  can  never  take  away  sin.” 
Therefore,  He  who  is  termed  “  the  Beginning  of  the  crea¬ 
tion  of  God  ”  became  a  man,  was  “  made  flesh,”  that  He 
might  give  that  ransom  (corresponding  price)  which 
would  redeem  mankind.  He  must  have  been  a  perfect 
man  else  He  could  have  done  no  more  than  any  member 
of  the  fallen  race  to  pay  the  price.  He  was  “  holy,  harm¬ 
less,  undefiled,  and  separate  from  sinners.”  He  took  the 
same  form  or  likeness  which  sinners  have — “the  likeness 
of  sinful  flesh  ” — the  human  likeness.  But  He  took  that 


230 


The  Plan  of  the  Ages 

likeness  in  its  perfection:  He  did  not  partake  of  its  sin 
nor  did  He  share  its  imperfection,  except  as  He  volun¬ 
tarily  shared  the  sorrows  and  pains  of  some  during  His 
ministry,  taking  their  pains  and  infirmities  as  He  imparted 
to  them  His  vitality  and  health  and  strength.  It  is  writ¬ 
ten  that  “  Himself  took  our  infirmities  and  bare  our  sick¬ 
nesses  ”  (Isa.  53:4),  and  “virtue  [life,  vitality,  vigor] 
went  out  of  Him  and  healed  them  all.” — Mark  5 130 ;  Luke 
6:19;  Matt.  8:16,  1 7. 

Being  found  in  fashion  as  a  (perfect)  man,  He  hum¬ 
bled  Himself  and  became  obedient  unto  death.  He  pre¬ 
sented  Himself  to  God,  saying,  “  Lo,  I  come  (in  the  vol¬ 
ume  of  the  book  it  is  written  of  Me)  to  do  Thy  will,  O 
God  ” — and  symbolized  this  consecration  by  a  baptism  in 
water.  When  He  thus  presented  Himself,  consecrated 
His  being,  His  offering  was  holy  (pure)  and  acceptable 
to  God,  who  showed  His  acceptance  by  filling  Him  with 
His  spirit  and  power — when  the  Holy  Spirit  came  upon 
Him,  thus  anointing  Him. 

This  filling  with  the  Spirit  was  the  begetting  to  a  new 
nature — the  divine — which  should  be  fully  developed  or 
born  when  He  had  fully  accomplished  the  offering — the 
sacrifice  of  the  human  nature.  This  begetting  was  a  step 
up  from  human  conditions,  and  is  shown  by  pyramid  h , 
on  plane  M,  the  plane  of  spirit  begetting.  On  this  plane 
Jesus  spent  three  and  one-half  years  of  His  life — until 
His  human  existence  ended  on  the  cross.  Then,  after  be¬ 
ing  dead  three  days,  He  was  raised  to  life — to  the  perfec¬ 
tion  of  spirit  being  (i,  plane  L),  born  of  the  Spirit — “the 
first  born  from  the  dead.”  “  That  which  is  born  of  the 
Spirit  is  spirit Jesus,  therefore,  at  and  after  His  resur¬ 
rection,  was  a  spirit — a  spirit  being,  and  no  longer  a  hu¬ 
man  being  in  any  sense. 

True,  after  His  resurrection  He  had  power  to  appear, 
and  did  appear,  as  a  man,  in  order  that  He  might  teach 
His  disciples  and  prove  to  them  that  He  was  no  longer 


Plan  of  the  Ages 


231 


dead ;  but  He  was  not  a  man,  and  was  no  longer  controlled 
by  human  conditions,  but  could  go  and  come  as  the  wind 
(even  when  the  doors  were  shut),  and  none  could  tell 
whence  He  came  or  whither  He  went.  “So  is  every  one 
that  is  born  of  the  Spirit.” — John  3:8.  Compare  20:19,  26. 

From  the  moment  of  His  consecration  to  sacrifice,  at  the 
time  of  His  baptism,  the  human  had  been  reckoned  dead — 
and  there  the  new  nature  was  reckoned  begun,  which  was 
completed  at  the  resurrection,  when  He  reached  the  per¬ 
fect  spirit  plane,  L — was  raised  a  spiritual  body. 

Forty  days  after  His  resurrection,  Jesus  ascended  to  the 
majesty  on  high — the  plane  of  divine  glory,  K  (pyramid 
k ).  During  the  Gospel  age  He  has  been  in  glory  (/),  “  set 
down  with  the  Father  on  His  throne,”  and  Head  over  His 
Church  on  earth — her  director  and  guide.  During  this 
entire  Gospel  age  the  Church  has  been  in  process  of  devel¬ 
opment,  discipline  and  trial,  to  the  intent  that  in  the  end 
or  harvest  of  the  age  she  may  become  His  bride  and  joint- 
heir.  Hence  she  has  fellowship  in  His  sufferings,  that  she 
may  be  also  glorified  together  with  Him  (plane  K),  when 
the  proper  time  comes. 

The  steps  of  the  Church  to  glory  are  the  same  as  those 
of  her  Leader  and  Lord,  who  “  hath  set  us  an  example 
that  we  should  walk  in  His  footsteps  ” — except  that  the 
Church  starts  from  a  lower  plane.  Our  Lord,  we  have 
seen,  came  into  the  world  on  the  plane  of  human  perfec¬ 
tion,  N,  while  all  we  of  the  Adamic  race  are  on  a  lower 
plane,  R — the  plane  of  sin,  imperfection  and  enmity  against 
God.  The  first  thing  necessary  for  us,  then,  is  to  be  justi¬ 
fied,  and  thus  to  reach  plane  N.  How  is  this  accom¬ 
plished?  Is  it  by  good  works?  No;  sinners  can  do  no 
good  works.  We  could  not  commend  ourselves  to  God,  so 
“  God  commended  His  love  toward  us,  in  that,  while  we 
were  yet  sinners,  Christ  died  for  us.”  (Rom.  5:8).  Then 
the  condition  upon  which  we  come  to  the  justified  or  per¬ 
fect  human  plane  is  that  Christ  died  for  our  sins,  re- 


232 


The  Plan  of  the  Ages 


deemed  us  and  lifted  us  up,  “  through  faith  in  His  blood,” 
to  the  perfect  plane,  from  which,  in  Adam,  we  fell.  “We 
are  justified  [lifted  to  plane  A]  by  faith.”  And  u  being 
justified  by  faith ,  we  have  peace  with  God”  (Rom.  5:1), 
and  are  no  longer  esteemed  by  God  as  enemies,  but  as 
justified  human  sons,  on  the  same  plane  as  Adam  and  our 
Lord  Jesus,  except  that  they  were  actually  perfect,  while 
we  are  merely  reckoned  so  by  God.  This  reckoned  justi¬ 
fication  we  realize  through  faith  in  God’s  Word,  which 
says,  Ye  are  “bought,”  “redeemed,”  “justified  freely  from 
all  things.”  We  stand  in  God’s  sight  blameless,  spotless 
and  holy  in  the  robes  of  Christ’s  righteousness  imputed  to 
us  by  faith.  Our  sins  He  consented  to  have  imputed  to 
Him,  that  He  might  bear  our  penalty  for  us ;  and  He  died 
on  our  behalf,  as  though  He  were  the  sinner.  His  right¬ 
eousness  is  consequently  imputed  to  all  who  accept  of  His 
redemption,  and  brings  with  it  all  the  rights  and  bless¬ 
ings  originally  possessed  before  sin  entered.  It  restores 
us  to  life  and  to  fellowship  with  God.  This  fellowship  we 
may  have  at  once  by  the  exercise  of  faith,  and  the  life 
and  fuller  fellowship  and  joy  are  assured — in  God’s  “due 
time.” 

But  remember  that  while  justification  is  a  blessed  thing, 
it  does  not  change  our  nature* :  we  are  still  human  beings. 
We  are  saved  from  the  wretched  state  of  sin  and  aliena¬ 
tion  from  God,  and  instead  of  being  human  sinners  we 
are  human  sons;  and  now,  because  we  are  sons,  God 
speaks  to  us  as  such.  During  the  Gospel  age  He  has 
been  calling  for  the  “  little  flock  ”  of  “  joint-heirs,”  saying, 

*  The  word  nature  is  used  in  an  accommodated  sense  when  it  is  said 
of  a  man  that  he  is  ill-natured.  Strictly  speaking,  no  man  is  evil  by 
nature.  Human  nature  is  “very  good,”  an  earthly  image  of  the  divine 
nature.  So  every  man  is  of  a  good  nature,  the  difficulty  being  that 
this  good  nature  has  become  depraved.  It  is  then  unnatural  for  a 
man  to  be  evil,  brutal,  etc.,  and  natural  for  him  to  be  God-like.  It  is 
in  this,  its  primary  sense,  that  we  use  the  word  nature,  above.  We 
are  justified  by  Christ  to  a  full  return  to  all  the  privileges  and  bless¬ 
ings  of  our  human  nature — the  earthly  image  of  God. 


Plan  of  the  Ages 


233 


“  My  son,  give  me  thine  heart  ” — that  is,  give  yourself,  all 
your  earthly  powers,  your  will,  your  talents,  your  all,  to 
Me,  even  as  Jesus  hath  set  you  an  example;  and  I  will 
make  you  a  son  on  a  higher  plane  than  the  human.  I  will 
make  you  a  spiritual  son,  with  a  spirit  body  like  the  risen 
Jesus — “the  express  image  of  the  Father’s  person.”  If 
you  will  give  up  all  of  the  earthly  hopes,  ambitions,  aims, 
etc.,  consecrate  the  human  nature  entirely,  and  use  it  up 
in  My  service,  I  will  give  you  a  higher  nature  than  the 
rest  of  your  race ;  I  will  make  you  a  “  partaker  of  the 
divine  nature” — an  “heir  of  God  and  a  joint-heir  with 
Jesus  Christ,  if  so  be  that  you  suffer  with  Him ,  that  you 
may  be  also  glorified  together.” 

Those  who  rightly  value  this  prize  set  before  them  in 
the  gospel  gladly  lay  aside  every  weight  and  run  with 
patience  the  appointed  race,  that  they  may  win  it.  Our 
works  were  not  called  for  to  secure  our  justification:  our 
Lord  Jesus  did  all  the  work  that  could  be  done  to  that  end, 
and  when,  by  faith,  we  accepted  of  His  finished  work,  we 
were  justified,  lifted  to  plane  N.  But  now,  if  we  would 
go  further,  we  cannot  go  without  works.  True,  we  must 
not  lose  our  faith,  else  we  will  thereby  lose  our  justifica¬ 
tion;  but  being  justified,  and  continuing  in  faith,  we  are 
able  (through  the  grace  given  unto  us  by  our  begetting  of 
the  Spirit)  to  do  works,  to  bring  forth  fruit  acceptable  to 
God.  And  God  requires  this ;  for  it  is  the  sacrifice  we 
covenanted  to  make.  God  requires  that  we  show  our  ap¬ 
preciation  of  the  great  prize  by  giving  all  that  we  have 
and  are  for  it;  not  to  men,  but  to  God — a  sacrifice  holy 
and,  through  Christ,  acceptable  to  Him — our  reasonable 
service. 

When  we  present  all  these  things,  we  say:  Lord,  how 
wouldst  thou  have  me  deliver  this,  my  sacrifice,  my  time, 
talent,  influence,  etc.,  to  thee?  Then,  examining  God’s 
Word  for  an  answer,  we  hear  His  voice  instructing  us  to 
deliver  our  all  to  Him  as  our  Lord  Jesus  did,  by  doing 


234 


The  Plan  of  the  Ages 

good  unto  all  men  as  we  have  opportunity,  especially  to 
the  household  of  faith — serving  them  with  spiritual  or 
with  natural  food,  clothing  them  in  Christ’s  righteousness 
or  with  the  earthly  raiment,  as  we  may  have  ability,  or  as 
they  may  need.  Having  consecrated  all,  we  are  begotten 
of  the  Spirit,  we  have  reached  plane  M ;  and  now,  through 
the  power  given  unto  us,  if  we  use  it,  we  will  be  able  to 
perform  all  of  our  covenant,  and  to  come  off  conquerors, 
and  more  than  conquerors,  through  (the  power  or  Spirit 
of)  Him  who  loved  us  and  bought  us  with  His  own  pre¬ 
cious  blood.  But,  thus  walking  in  the  footsteps  of  Jesus, 

“Ne’er  think  the  victory  won, 

Nor  once  at  ease  sit  down. 

Thine  arduous  work  will  not  be  done 
Till  thou  hast  gained  thy  crown.” 

The  crown  will  be  won  when  we,  like  our  faithful 
Brother  Paul,  have  fought  a  good  fight  and  finished  the 
course,  but  not  sooner.  Until  then,  the  flame  and  incense 
of  our  sacrifice  of  labor  and  service  must  ascend  daily — 
a  sacrifice  of  sweet  odor  unto  God,  acceptable  through 
Jesus  Christ,  our  Lord. 

Those  of  this  overcoming  class  who  “  sleep  ”  will  be 
raised  spirit  beings,  plane  L,  and  those  of  the  same  class 
who  are  alive  and  remain  unto  the  coming  of  the  Lord 
will  be  “  changed  ”  to  the  same  plane  of  spirit  being,  and 
will  not  “  sleep  ”  for  a  moment,  though  the  “  change  ”  will 
necessitate  the  dissolution  of  the  earthen  vessel.  No 
longer  weak,  earthly,  mortal,  corruptible  beings,  these  will 
then  be  fully  born  of  the  Spirit — heavenly,  spiritual,  incor¬ 
ruptible,  immortal  beings. — i  Cor.  15:44,  52. 

We  know  not  how  long  it  will  be  after  their  “  change,” 
or  perfecting  as  spirit  beings  (plane  L),  before  they,  as  a 
full  and  complete  company,  will  be  glorified  (plane  K ) 
with  the  Lord,  united  with  Him  in  power  and  great  glory. 
This  unifying  and  full  glorification  of  the  entire  body  of 


Plan  of  the  Ages 


235 


Christ  with  the  Head  we  understand  to  be  the  “  marriage 
of  the  Lamb  ”  to  His  Bride,  when  she  shall  fully  enter  into 
the  joys  of  her  Lord. 

Look  again  at  the  chart — n,  m,  p ,  q  are  four  distinct 
classes  which  unitedly  represent  the  nominal  Gospel 
Church  as  a  whole,  claiming  to  be  the  body  of  Christ. 
Both  the  n  and  m  classes  are  on  the  spirit-begotten  plane, 
M.  These  two  classes  have  existed  together  throughout 
the  Gospel  age;  both  covenanted  with  God  to  become  liv¬ 
ing  sacrifices ;  both  were  u  accepted  in  the  beloved  ”  and 
begotten  by  the  Spirit  as  “  new  creatures.”  The  differ¬ 
ence  between  them  is  this :  n  represents  those  who  are 
fulfilling  their  covenant  and  are  dead  with  Christ  to 
earthly  will,  aims  and  ambitions,  while  m  represents  the 
larger  company  of  the  spirit-begotten  children  who  have 
covenanted,  but  who,  alas !  shrink  back  from  the  per¬ 
formance  of  their  covenant.  The  n  class  consists  of  the 
overcomers  who  will  be  the  Bride  of  Christ,  who  will  sit 
with  the  Lord  in  His  throne  in  glory — plane  K.  This  is 
the  “  little  flock  ”  to  whom  it  is  the  Father’s  good  pleasure 
to  give  the  Kingdom.  (Luke  12:32.)  Those  of  the  m  class 
shrink  from  the  death  of  the  human  will,  but  God  still 
loves  them,  and  therefore  will  bring  them  by  the  way  of 
adversity  and  trouble  to  plane  L,  the  perfect  spiritual 
plane.  But  they  will  have  lost  the  right  to  plane  K,  the 
throne  of  glory,  because  they  were  not  overcomers.  If 
we  prize  our  Father’s  love,  if  we  desire  our  Lord’s  ap¬ 
proval,  if  we  aspire  to  be  members  of  His  body,  His 
Bride,  and  to  sit  in  His  throne,  we  must  fulfil  our  cove¬ 
nant  of  sacrifice  faithfully  and  willingly. 

The  majority  of  the  nominal  Church  is  represented  by 
section  p.  Notice  that  they  are  not  on  plane  M,  but  on 
plane  N.  They  are  justified  but  not  sanctified.  They  are 
not  fully  consecrated  to  God,  and  not  begotten,  therefore, 
as  spirit  beings.  They  are  higher  than  the  world,  how- 


236  The  Plan  of  the  Ages 

ever,  because  they  accept  of  Jesus  as  their  ransom  from 
sin;  but  they  have  not  accepted  the  high-calling  of  this  age 
to  become  part  of  the  spiritual  family  of  God.  If  they 
continue  in  faith  and  fully  submit  to  the  righteous  lavs 
of  Christ’s  Kingdom,  in  the  Times  of  Restitution,  they 
will  finally  attain  the  likeness  of  the  perfect  earthly  man, 
Adam.  They  will  completely  recover  all  that  was  lost 
through  him.  They  will  attain  the  same  human  perfec¬ 
tion,  mental,  moral  and  physical,  and  will  again  be  in  the 
image  of  God,  as  Adam  was;  for  to  all  this  they  were 
redeemed.  And  their  position  of  justification,  plane  N,  as 
those  who  have  heard  and  believed  in  the  salvation 
through  Christ,  is  a  special  blessing  which  they  by  faith 
enjoy  sooner  than  the  general  world  (for  all  shall  be 
brought  to  an  accurate  knowledge  of  the  Truth,  in  the 
Millennial  age).  These,  however,  will  have  had  the  ad¬ 
vantage  of  an  earlier  start  and  some  progress  in  the  right 
direction.  But  class  p  fails  to  improve  the  real  benefit  of 
this  faith  justification  in  the  present  time.  It  is  granted 
now  for  the  special  purpose  of  enabling  some  to  make  the 
acceptable  sacrifice,  and  to  become  the  n  class  as  members 
of  ‘‘  the  body  of  Christ.”  Those  of  class  p  receive  the 
favor  of  God  (justification)  "in  vain "  (2  Cor.  6:1)  :  they 
fail  to  use  it  to  go  on  and  present  themselves  acceptable 
sacrifices,  during  this  time  in  which  sacrifices  are  accept¬ 
able  to  God.  Those  of  this  class,  though  not  “  saints,”  not 
members  of  the  consecrated  “  body,”  are  called  “  breth¬ 
ren  ”  by  the  Apostle.  (Rom.  12:1.)  In  the  same  sense 
the  entire  race,  when  restored,  will  forever  be  brethren 
of  the  Christ,  and  children  of  God,  though  of  a  different 
nature.  God  is  the  Father  of  all  in  harmony  with  Him, 
on  every  plane  and  of  every  nature. 

Another  class  connected  with  the  nominal  Church,  which 
never  did  believe  in  Jesus  as  the  sacrifice  for  its  sins,  and 
which  consequently  is  not  justified — not  on  plane  N — is 


Plan  of  the  Ages 


237 


represented  below  plane  N,  by  section  q.  These  are 
“  wolves  in  sheep’s  clothing  ” ;  yet  they  call  themselves 
Christians,  and  are  recognized  as  members  of  the  nominal 
Church.  They  are  not  truly  believers  in  Christ  as  their 
Redeemer;  they  belong  to  plane  R;  they  are  part  of  the 
world,  and  are  out  of  place  in  the  Church  and  a  great  in¬ 
jury  to  it.  In  this  mixed  condition,  with  these  various 
classes,  n,  m,  p  and  q,  mingling  together  and  all  calling 
themselves  Christians,  the  Church  has  existed  throughout 
the  Gospel  age.  As  our  Lord  foretold,  the  nominal  king¬ 
dom  of  heaven  (the  nominal  Church)  is  like  a  field  sown 
with  wheat  and  tares.  And  He  said  He  would  “let  both 
grow  together  until  the  harvest  ”  in  the  end  of  the  age.  In 
the  time  of  harvest  He  will  say  unto  the  reapers  (“the 
angels  ” — messengers),  Gather  together  the  tares  and  bind 
them  in  bundles  to  burn  them,  but  gather  the  wheat  into 
My  barn. — Matt.  13  138,  41,  49. 

These  words  of  our  Lord  show  us  that  while  He  pur¬ 
posed  that  both  should  grow  together  during  the  age,  and 
be  recognized  as  members  of  the  nominal  Church,  He  also 
purposed  that  there  should  come  a  time  of  separation  be¬ 
tween  these  different  elements  when  those  who  are  truly 
the  Church,  His  saints  ( n ),  approved  and  owned  of  God, 
should  be  made  manifest. — Matt.  13:39. 

During  the  Gospel  age  the  good  seed  has  been  growing, 
and  tares  or  counterfeits  also.  “  The  good  seed  are  the 
children  of  the  kingdom/’  the  spiritual  children,  classes  n 
and  m,  while  “  the  tares  are  the  children  of  the  wicked 
one.”  All  of  class  q,  and  many  of  class  p,  are  therefore 
“tares”;  for  “no  man  can  serve  two  masters,”  and  “his 
servants  you  are  to  whom  you  render  service.”  As  those 
in  class  p  do  not  consecrate  their  service  and  talents  to  the 
Lord  that  bought  them — a  reasonable  service — doubtless 
they  give  much  of  their  time  and  talent  really  in  opposi¬ 
tion  to  God,  and  hence  in  the  service  of  the  enemy. 


238  The  Plan  of  the  Ages 

Now  notice  on  the  chart  the  harvest  or  end  of  the  Gos¬ 
pel  age :  notice  the  two  parts  into  which  it  is  divided — 
seven  years  and  thirty-three  years,  the  exact  parallel*  of 
the  harvest  of  the  Jewish  age.  This  harvest,  like  the 
Jewish  one,  is  to  be  first  a  time  of  trial  and  sifting  upon 
the  Church,  and  afterward  a  time  of  wrath  or  pouring  out 
of  the  “  seven  last  plagues  ”  upon  the  world,  including  the 
nominal  Church.  The  Jewish  Church  was  the  “shadow” 
or  pattern  on  the  fleshly  plane  of  all  that  the  Gospel 
Church  enjoys  on  the  spiritual  plane.  That  which  tried 
fleshly  Israel  in  the  harvest  of  their  age  was  the  truth 
then  presented  to  them.  The  truth  then  due  was  the  sickle, 
and  it  separated  the  “  Israelites  indeed  ”  from  the  nominal 
Jewish  Church;  and  of  the  true  wheat  there  was  but  a 
fragment  compared  to  the  professors.  So  also  is  the 
harvest  of  this  age.  The  harvest  of  the  Gospel  age,  like 
that  of  the  Jewish  age,  is  under  the  supervision  of  the 
chief  reaper,  our  Lord  Jesus,  who  must  then  be  present. 
(Rev.  14:14.)  The  first  work  of  our  Lord  in  the  harvest 
of  this  age  will  be  to  separate  the  true  from  the  false. 
The  nominal  Church,  because  of  her  mixed  condition,  the 
Lord  calls  “  Babylon ’’—confusion;  and  the  harvest  is 
the  time  for  separating  the  different  classes  in  the  nominal 
Church,  and  for  ripening  and  perfecting  the  n  class. 
Wheat  will  be  separated  from  tares,  ripe  wheat  from  un¬ 
ripe,  etc.  Those  in  class  n  are  a  “  first  fruits  ”  of  the 
wheat,  and  after  being  separated  they  will,  in  due  time, 
become  Christ’s  bride,  and  be  forever  with  and  like  her 
Lord. 

The  separation  of  this  little  flock  from  Babylon  is 
shown  by  figure  s.  She  is  on  the  way  to  become  one  with 
the  Lord,  and  to  bear  His  name  and  share  His  glory. 
The  glorified  Christ,  Head  and  body,  is  shown  by  figure 

[*  Subsequent  to  writing  this  volume,  the  author  was  led  to  see  that 
the  harvest  of  the  Gospel  age  extended  beyond  forty  years  and  that 
there  is  no  way  of  determining  the  exact  length. — Publishers.] 


239 


Plan  of  the  Ages 

w.  Figures  t,  u  and  v  represent  Babylon — the  nominal 
Church— falling,  going  to  pieces  during  “  the  time  of 
trouble  ”  in  the  “  day  of  our  Lord.”  Though  this  may 
seem  to  be  a  dreadful  thing,  yet  it  will  actually  be  of 
great  advantage  to  all  the  true  wheat.  Babylon  falls  be¬ 
cause  she  is  not  what  she  claims  to  be.  The  Church  nomi¬ 
nal  contains  many  hypocrites,  who  have  associated  them¬ 
selves  with  her  because  of  her  honorable  standing  in  the 
eyes  of  the  world,  and  who,  by  their  conduct  are  making 
Babylon  a  stench  in  the  nostrils  of  the  world.  The  Lord 
always  knew  their  real  character,  but  according  to  His 
purpose  He  lets  them  alone  until  the  harvest,  when  He  will 
“  gather  out  of  [or  from]  His  kingdom  [true  Church,  and 
bind  in  bundles]  all  things  that  offend,  and  them  which 
do  iniquity,  and  cast  them  into  a  furnace  of  fire  [trouble, 
destructive  to  their  nominal  system  and  false  profession]. 
.  .  .  Then  shall  the  righteous  [the  n  class]  shine  forth  as 
the  sun  in  the  kingdom  of  their  Father.”  (Matt.  13  141-43.) 
The  trouble  coming  upon  the  Church  will  be  occasioned  in 
great  measure  by  the  growth  of  Infidelity  and  Spiritism, 
of  various  kinds,  which  will  be  severe  trials  because  Baby¬ 
lon  holds  so  many  doctrines  contrary  to  God’s  Word.  As 
in  the  harvest  of  the  Jewish  age  the  cross  of  Christ  was 
to  the  Jew,  expecting  glory  and  power,  a  stumbling  block, 
and  to  the  worldly-wise  Greek,  foolishness,  so  in  the  har¬ 
vest  of  the  Gospel  age  it  will  again  be  the  stone  of  stum¬ 
bling  and  rock  of  offense. 

Every  one  who  has  built  upon  Christ  anything  else  than 
the  gold,  silver  and  precious  stones  of  truth,  and  a  charac¬ 
ter  consistent  therewith,  will  find  himself  sorely  beset  dur¬ 
ing  the  time  of  wrath  (“  fire  ”)  ;  for  all  the  wood,  hay  and 
stubble  of  doctrine  and  practice  will  be  consumed.  Those 
who  have  built  properly,  and  who  consequently  possess  the 
approved  character,  are  represented  by  figure  s,  while  t 
represents  the  “  great  company,”  begotten  of  the  Spirit, 
but  who  have  built  with  wood,  hay  and  stubble— wheat. 


240  The  Plan  of  the  Ages 

but  not  fully  ripened  at  the  time  of  the  gathering  of  the 
first  fruits  (s).  They  ( t )  lose  the  prize  of  the  throne  and 
the  divine  nature,  but  will  finally  reach  birth  as  spirit  be¬ 
ings  of  an  order  lower  than  the  divine  nature.  Though 
these  are  truly  consecrated,  they  are  overcome  by  the 
worldly  spirit  to  such  an  extent  that  they  fail  to  render 
their  lives  in  sacrifice.  Even  in  “  the  harvest/’  while  the 
living  members  of  the  Bride  are  being  separated  from 
others  by  the  truth,  the  ears  of  others,  including  class  t, 
will  be  dull  of  hearing.  They  will  be  slow  to  believe  and 
slow  to  act  in  that  time  of  separation.  They  will,,  no 
doubt,  be  greatly  dismayed  when  they  afterward  realize 
that  the  Bride  has  been  completed  and  united  to  the  Lord, 
and  that  they,  because  so  listless  and  overcharged,  have 
lost  that  great  prize;  but  the  beauty  of  God’s  plan,  which 
they  will  then  begin  to  discern  as  one  of  love,  both  for 
them  and  for  all  the  world  of  mankind,  will  quite  over¬ 
come  their  grief,  and  they  will  shout  “  Alleluia !  for  the 
Lord  God  omnipotent  reigneth.  Let  us  be  glad,  and  re¬ 
joice,  and  give  honor  to  Him,  for  the  marriage  of  the 
Lamb  is  come,  and  His  wife  hath  made  herself  ready.” 
(Rev.  19:6,  7.)  Notice,  too,  the  abundant  provision  of 
the  Lord:  the  message  is  sent  to  them — Though  you  are 
not  the  Bride  of  the  Lamb,  you  may  be  present  at  the 
marriage  supper — “  Blessed  are  they  which  are  called  unto 
the  marriage  supper  of  the  Lamb.”  (Verse  9.)  This  com¬ 
pany  will,  in  due  time,  through  the  Lord’s  chastisements, 
come  fully  into  harmony  with  Him  and  His  plan,  and 
will  wash  their  robes,  that  they  may  ultimately  reach  a 
position  next  to  the  Bride — y,  on  the  spiritual  plane,  L. — 
Rev.  7:14,  15. 

The  time  of  trouble,  as  it  will  affect  the  world,  will  be 
after  Babylon  has  begun  to  fall  and  disintegrate.  It  will 
be  an  overturning  of  all  human  society  and  governments, 
preparing  the  world  for  the  reign  of  righteousness.  Dur¬ 
ing  the  time  of  trouble,  fleshly  Israel  (c),  which  was  cast 


Plan  of  the  Ages 


241 


off  until  the  fulness  of  the  Gentiles  be  come  in,  will  be  re¬ 
stored  to  God’s  favor,  and  the  Gospel  Church,  or  spiritual 
Israel,  will  be  completed  and  glorified.  During  the  Millen¬ 
nial  age  Israel  will  be  the  chief  nation  of  earth,  at  the 
head  of  all  on  the  earthly  plane  of  being,  into  oneness  and 
harmony  with  which  all  the  obedient  will  be  gradually 
drawn. 

Their  restoration  to  perfect  human  nature,  as  well  as 
that  of  the  world  in  general,  will  be  a  gradual  work,  re¬ 
quiring  all  of  the  Millennial  age  for  its  full  accomplish^ 
ment.  During  that  thousand  years’  reign  of  Christ,  the 
results  of  Adamic  death  will  be  gradually  swallowed  up 
or  destroyed.  Its  various  stages — sickness,  pain  and 
weakness,  as  well  as  the  tomb — will  yield  obedience  to  the 
Great  Restorer’s  power,  until  at  the  end  of  that  age  the 
great  pyramid  of  our  chart  will  be  complete.  The  Christ 
(jr)  will  be  the  head  of  all  things — of  the  great  company, 
of  angels,  and  of  men — next  to  the  Father;  next  in  order 
or  rank  will  be  the  great  company,  spirit  beings  (y),  and 
next,  angels;  then  Israel  after  the  flesh  (z) ,  including 
only  Israelites  indeed,  at  the  head  of  earthly  nations ;  then 
the  world  of  men  (w),  restored  to  perfection  of  being, 
like  the  head  of  the  human  race,  Adam,  before  he  sinned. 
This  restoration  will  be  accomplished  gradually  during 
the  Millennial  age — the  “times  of  restitution.”  (Acts 
3:21.)  Some,  however,  will  be  destroyed  from  among 
the  people :  first,  all  who,  under  full  light  and  opportu¬ 
nity,  for  one  hundred  years  refuse  to  make  progress 
toward  righteousness  and  perfection  (Isa.  65:20);  and 
second,  those  who,  having  progressed  to  perfection,  in  a 
final  testing  at  the  close  of  the  Millennium  prove  un¬ 
faithful.  (Rev.  20:9.)  Such  die  the  second  death,  from 
which  there  is  no  resurrection  or  restitution  promised. 
But  one  full  individual  trial  is  provided.  But  one  ransom 
will  ever  be  given.  Christ  dieth  no  more. 

When  we  look  at  our  Father’s  great  plan  for  the  ex- 


242  The  Plan  of  the  Ages 

altation  of  the  Church  and  the  blessing  through  it  of 
Israel  and  all  the  families  of  the  earth  by  a  restitution  oi 
all  things,  it  reminds  us  of  the  song  of  the  angels :  “  Glory 
to  God  in  the  highest;  on  earth,  peace,  good  will  toward 
men !  ”  That  will  be  the  consummation  of  God’s  plan— - 
“the  gathering  together  of  all  things  in  Christ.”  Who 
will  then  say  that  God’s  plan  has  been  a  failure  ?  Who 
will  then  say  that  He  has  not  overruled  evil  for  good,  and 
made  the  wrath  of  both  men  and  devils  to  praise  Him? 

The  figure  of  a  pyramid  not  only  serves  well  the  pur¬ 
pose  of  illustrating  perfect  beings,  but  it  continues  to  an¬ 
swer  the  purpose  of  illustration  in  representing  the  one¬ 
ness  of  the  whole  creation,  as  in  the  fulfilment  of  God’s 
plan  it  will  be  one ,  when  the  harmony  and  perfection  of 
all  things  will  be  attained  under  the  headship  of  Christ, 
the  Head,  not  only  of  the  Church  which  is  His  body,  but 
also  of  all  things  in  heaven  and  in  earth. — Eph.  1  no. 

Christ  Jesus  was  the  “  beginning,”  “the  head,”  “the 
top-stone,”  the  “  chief  [upper]  corner-stone  ”  of  this 
grand  structure,  which  as  yet  is  only  commenced;  and 
into  harmony  with  the  lines  and  angles  of  the  top-stone 
must  every  under-stone  be  built.  No  matter  how  many 
kinds  of  stones  may  be  in  this  structure,  no  matter  how 
many  distinct  natures  there  may  be  among  God’s  sons, 
earthly  and  heavenly,  they  all,  to  be  everlastingly  accept¬ 
able  to  Him,  must  be  conformed  to  the  image  of  His  Son. 
All  who  will  be  of  this  building  must  partake  of  the  spirit 
of  obedience  to  God,  and  of  love  toward  Him  and  all  His 
creatures  (so  amply  illustrated  in  Jesus),  the  fulfilment  of 
the  law — Thou  shalt  love  the  Lord  with  all  thy  heart, 
mind,  soul  and  strength,  and  thy  neighbor  as  thyself. 

In  the  process  (as  God’s  Word  outlines  this  gathering 
together  in  one  of  all  things,  both  heavenly  and  earthly, 
under  one  head),  Christ  Jesus,  the  head,  was  first  selected; 
secondly,  the  Church,  which  is  His  body.  Angels  and 
other  spirit  classes  will  rank  next;  then  the  worthies  of 


Plan  of  the  Ages 


243 


Israel  and  the  world.  Beginning  with  the  highest,  the 
ordering  shall  proceed  until  all  who  will  shall  have  been 
brought  into  harmony  and  oneness. 

One  peculiarity  is  that  this  tried,  chief,  corner  top- 
stone  is  laid  first  and  called  a  foundation  stone.  Thus 
is  illustrated  the  fact  that  the  foundation  of  all  hope 
toward  God  and  righteousness  is  laid,  not  on  the  earth, 
but  in  the  heavens.  And  those  built  under  it  and  united 
to  this  heavenly  foundation  are  held  to  it  by  heavenly 
attractions  and  laws.  And  though  this  order  is  the  very 
opposite  of  an  earthly  building,  how  appropriate  that  the 
stone  in  whose  likeness  the  entire  structure  is  to  be  found 
should  be  laid  first.  And  how  appropriate  also  to  find 
that  our  foundation  is  laid  upward ,  not  downward;  and 
that  we,  as  living  stones,  are  “  built  up  into  Him  in  all 
things.”  Thus  the  work  will  progress  during  the  Mil¬ 
lennial  age,  until  every  creature,  of  every  nature,  in 
heaven  and  in  earth,  will  be  praising  and  serving  God 
in  conformity  with  the  lines  of  perfect  obedience.  The 
universe  will  then  be  clean;  for  in  that  day  “It  shall 
come  to  pass  that  the  soul  that  will  not  hear  that  Prophet 
shall  be  cut  off  from  among  the  people  ” — in  the  second 
death. — Acts  3  '.22,  23. 

THE  TABERNACLE  OF  THE  WILDERNESS. 

The  same  lesson  shown  in  the  Chart  of  the  Ages  is 
here  taught  in  this  divinely  arranged  type,  the  lessons  of 
which  will  be  more  fully  examined  subsequently.  We 
place  it  alongside,  that  the  different  planes  or  steps  to 
the  Holy  of  Holies  may  be  duly  noted  or  appreciated, 
as  teaching  the  same  steps  already  examined  in  detail. 
Outside  the  court  of  the  tabernacle  lies  the  whole  world 
in  sin,  on  the  depraved  plane,  R.  Entering  through  the 
“  gate  ”  into  the  “  court,”  we  become  believers  or  justified 
persons,  on  plane  N.  Those  who  go  forward  in  consecra- 


244 


The  Plan  of  the  Ages 


tion  press  to  the  door  of  the  Tabernacle,  and,  entering 
in  (plane  M),  become  priests.  They  are  strengthened 
by  the  “  shew  bread,”  enlightened  by  the  “  candlestick  ” 
and  enabled  to  offer  acceptable  incense  to  God  by  Jesus 
Christ  at  the  “  Golden  Altar.”  Finally,  in  the  first  resur¬ 
rection,  they  enter  the  perfect  spiritual  condition,  or 
“Most  Holy”  (plane  L),  and  are  then  associated  with 
Jesus  in  the  glory  of  the  kingdom,  plane  K. 


THE  BLESSED  HOPE, 


“A  little  while,  earth’s  fightings  will  be  over; 

A  little  while,  her  tears  be  wiped  away; 

A  little  while,  the  power  of  Jehovah 

Shall  turn  this  darkness  to  Millennial  Day. 

“A  little  while,  the  ills  that  now  o’erwhelm  men 
Shall  to  the  memories  of  the  past  belong; 

A  little  while,  the  love  that  once  redeemed  them 
Shall  change  their  weeping  into  grateful  song. 

“A  little  while!  ’Tis  ever  drawing  nearer — 

The  brighter  dawning  of  that  glorious  day. 
Praise  God,  the  light  is  hourly  growing  clearer, 
Shining  more  and  more  unto  the  perfect  day.” 


CHAPTER  XIII. 


THE  KINGDOMS  OF  THIS  WORLD. 


The  First  Dominion. — Its  Forfeiture. — Its  Redemption  and  Restora¬ 
tion. — The  Typical  Kingdom  of  God. — The  Usurper. — Two 
Phases  of  the  Present  Dominion. — The  Powers  that  be,  Or¬ 
dained  of  God. — Nebuchadnezzar’s  View  of  Them. — Daniel’s 
View  and  Interpretation. — The  Kingdoms  of  this  World  Viewed 
from  another  Standpoint. — The  Proper  Relationship  of  the 
Church  to  Present  Governments. — The  Divine  Right  of  Kings 
Briefly  Examined. — Claims  of  Christendom  False. — A  Better 
Hope  in  the  Fifth  Universal  Empire. 


IN  the  first  chapter  of  the  Divine  Revelation,  God  de¬ 
clares  His  purpose  concerning  His  earthly  creation  and 
its  government :  “And  God  said,  Let  us  make  man  in  our 
image,  after  our  likeness,  and  let  them  have  dominion  over 
the  fish  of  the  sea,  and  over  the  fowl  of  the  air,  and 
over  the  cattle,  and  over  all  the  earth,  and  over  every 
creeping  thing  that  creepeth  upon  the  earth.  So  God 
created  man  in  His  own  image ;  in  the  image  of  God 
created  He  him:  male  and  female  created  He  them.  And 
God  blessed  them.  And  God  said  to  them,  Be  fruitful  and 
multiply,  and  fill  the  earth,  and  subdue  it ;  and  have 
dominion  over  the  fish  of  the  sea,  and  over  the  fowl  of 
the  air,  and  over  every  living  thing  that  moveth  upon 
the  earth.” 

Thus  the  dominion  of  earth  was  placed  in  the  hands 
of  the  human  race  as  represented  in  the  first  man  Adam, 
who  was  perfect,  and  therefore  fully  qualified  to  be  the 
lord,  ruler  or  king  of  earth.  This  commission  to  mul¬ 
tiply,  and  fill,  and  subdue,  and  have  dominion  over  the 
earth  was  not  to  Adam  alone,  but  to  all  mankind :  “  Let 

245 


246  The  Plan  of  the  Ages 

them  have  dominion,”  etc.  Had  the  human  race  re¬ 
mained  perfect  and  sinless,  this  dominion  would  never 
have  passed  out  of  its  hands. 

It  will  be  noticed  that  in  this  commission  no  man 
is  given  dominion  or  authority  over  fellow-men,  but  the 
whole  race  is  given  dominion  over  the  earth,  to  cultivate 
and  to  make  use  of  its  products  for  the  common  good. 
Not  only  its  vegetable  and  mineral  wealth  is  thus  placed 
at  man’s  command,  but  also  all  its  varieties  of  animal  life 
are  at  his  disposal  and  for  his  service.  Had  the  race 
remained  perfect  and  carried  out  this  original  design 
of  the  Creator,  as  it  grew  in  numbers  it  would  have  been 
necessary  for  men  to  consult  together,  and  to  systematize 
their  efforts,  and  to  devise  ways  and  means  for  the  just 
and  wise  distribution  of  the  common  blessings.  And  as, 
in  the  course  of  time,  it  would  have  been  impossible, 
because  of  their  vast  numbers,  to  meet  and  consult  to¬ 
gether,  it  would  have  been  necessary  for  various  classes 
of  men  to  elect  certain  of  their  number  to  represent  them, 
to  voice  their  common  sentiments,  and  to  act  for  them. 
And  if  all  men  were  perfect,  mentally,  physically  and 
morally;  if  every  man  loved  God  and  His  regulations  su¬ 
premely,  and  his  neighbor  as  himself,  there  would  have 
been  no  friction  in  such  an  arrangement. 

Thus  seen,  the  original  design  of  the  Creator  for  earth’s 
government  was  a  Republic  in  form,  a  government  in 
which  each  individual  would  share;  in  which  every  man 
would  be  a  sovereign,  amply  qualified  in  every  particular 
to  exercise  the  duties  of  his  office  for  both  his  own  and 
the  general  good. 

This  dominion  of  earth  conferred  upon  man  had  but 
one  contingency  upon  which  its  everlasting  continuance 
depended;  and  that  was  that  this  divinely-conferred  ruler- 
ship  be  always  exercised  in  harmony  with  the  Supreme 
Ruler  of  the  universe,  whose  one  law,  briefly  stated,  is 
Love.  “  Love  is  the  fulfilling  of  the  law.”  “  Thou  shalt 


247 


Kingdoms  of  this  World 

love  the  Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  mind;  .  .  .  and  thou  shalt  love 
thy  neighbor  as  thyself.” — Rom.  13:10;  Matt.  22:37-40. 

Concerning  this  great  favor  conferred  upon  man, 
David,  praising  God,  says :  “  Thou  madest  him  a  little 

lower  than  the  angels;  thou  crownedst  him  with  glory 
and  honor;  thou  madest  him  to  have  dominion  over  the 
works  of  Thy  hands.”  (Psa.  8:5,  6.)  This  dominion 
given  to  mankind  in  the  person  of  Adam  was  the  first 
establishment  of  the  Kingdom  of  God  on  the  earth. 
Man  thus  exercised  dominion  as  God’s  representative. 
But  man’s  disobedience  to  the  Supreme  Ruler  forfeited 
not  only  his  life,  but  also  all  his  rights  and  privileges 
as  God’s  representative  ruler  of  earth.  He  was  thence¬ 
forth  a  rebel,  dethroned  and  condemned  to  death.  Then 
speedily  the  kingdom  of  God  on  earth  ceased,  and  has  not 
since  been  established,  except  for  a  short  time,  in  a 
typical  manner,  in  Israel.  Although  in  Eden  man  lost  his 
right  to  life  and  dominion,  neither  was  taken  from  him 
suddenly;  and  while  the  condemned  life  lasts  man  is  per¬ 
mitted  to  exercise  the  dominion  of  earth  according  to  his 
own  ideas  and  ability,  until  God’s  due  time  for  Him  whose 
right  it  is  to  take  the  dominion  which  He  purchased. 

Our  Lord’s  death  redeemed  or  purchased  not  only  man, 
but  also  all  his  original  inheritance,  including  the  dominion 
of  earth.  Having  purchased  it,  the  title  is  now  in  Him: 
He  is  now  the  rightful  heir,  and  in  due  time,  and  shortly. 
He  will  take  possession  of  His  purchase.  (Eph.  1  :i4.) 
But  as  He  bought  man  not  for  the  sake  of  holding  him 
as  His  slave,  but  that  He  might  restore  him  to  his  former 
estate,  so  with  the  dominion  of  earth :  He  purchased  it 
and  all  of  man’s  original  blessings  for  the  purpose  of 
restoring  them  when  man  is  again  made  capable  of  exer¬ 
cising  them  in  harmony  with  the  will  of  God.  Hence  the 
reign  of  Messiah  on  earth  will  not  be  everlasting.  It  will 
continue  only  until,  by  His  strong  iron  rule,  He  will 


248 


The  Plan  of  the  Ages 

have  put  down  all  rebellion  and  insubordination,  and  re¬ 
stored  the  fallen  race  to  the  original  perfection,  when 
they  will  be  fully  capable  of  rightly  exercising  the  do¬ 
minion  of  earth  as  originally  designed.  When  thus  re¬ 
stored,  it  will  again  be  the  Kingdom  of  God  on  earth, 
under  man,  God’s  appointed  representative. 

During  the  Jewish  age  God  organized  the  people  of 
Israel  as  His  kingdom,  under  Moses  and  the  Judges — a 
sort  of  Republic — but  it  was  typical  only.  And  the  more 
despotic  rule  afterward  established,  especially  under 
David  and  Solomon,  was  in  some  respects  typical  of  the 
kingdom  promised,  when  Messiah  should  reign.  Unlike 
the  surrounding  nations,  Israel  had  Jehovah  for  their 
King,  and  their  rulers  nominally  served  under  Him,  as  we 
learn  from  Psa.  78:70,  71.  This  is  quite  definitely  stated 
in  2  Chron.  13 :8  and  1  Chron.  29 123,  where  Israel  is 
called  “  the  Kingdom  of  the  Lord,”  and  where  it  is  said 
that  Solomon  “  sat  on  the  throne  of  the  lord,  instead 
of  David  his  father,”  who  sat  upon  or  exercised  the  rule 
of  the  same  throne  for  the  forty  years  previous,  following 
Saul,  the  first  king. 

When  the  people  of  Israel  transgressed  against  the 
Lord,  He  chastised  them  repeatedly,  until  finally  He  took 
away  their  kingdom  entirely.  In  the  days  of  Zedekiah, 
the  last  who  reigned  of  the  line  of  David,  the  scepter  of 
royal  power  was  removed.  There  the  typical  kingdom  of 
God  was  overthrown. 

God’s  decision  relative  to  the  matter  is  expressed  in 
the  words,  “  Thou  profane,  wicked  prince  of  Israel,  whose 
day  is  come,  when  iniquity  shall  have  an  end,  Thus  saith 
the  Lord  God:  Remove  the  diadem,  and  take  off  the 
crown:  this  shall  not  be  the  same.  ...  I  will  overturn, 
overturn,  overturn  it;  and  it  shall  be  no  more,  until  He 
come,  whose  right.it  is;  and  I  will  give  it  Him.”  (Ezek. 
21 :25-27.)  In  fulfilment  of  this  prophecy  the  king  of 
Babylon  came  against  Israel,  took  the  people  captive  and 


249 


Kingdoms  of  this  W orld 

removed  their  king.  Though  afterward  restored  .to  na¬ 
tional  existence  by  Cyrus  the  Persian,  they  were  subjects 
and  tribute  payers  to  the  successive  empires  of  Medo- 
Persia,  Greece  and  Rome,  down  to  the  final  destruction 
of  their  nationality,  A.  D.  70,  since  which  time  they 
have  been  scattered  among  all  nations. 

The  kingdom  of  Israel  is  the  only  one,  since  the  fall, 
which  God  ever  recognized  as  in  any  way  representing 
His  government,  laws,  etc.  There  had  been  many  nations 
before  theirs,  but  no  other  could  rightfully  claim  God  as 
its  founder,  or  that  its  rulers  were  God’s  representa¬ 
tives.  When  the  diadem  was  taken  from  Zedekiah  and 
the  kingdom  of  Israel  was  overturned,  it  was  decreed 
that  it  should  remain  overturned  until  Christ,  the  right¬ 
ful  heir  of  the  world,  should  come  to  claim  it.  Thus, 
inferentially,  all  other  kingdoms  in  power  until  the  re¬ 
establishment  of  God’s  kingdom  are  branded  “  kingdoms 
of  this  world,”  under  the  “  prince  of  this  world  ” ;  and 
hence  any  claims  put  forth  by  any  of  them  to  being  king¬ 
doms  of  God  are  spurious.  Nor  was  this  Kingdom  of 
God  “set  up”  at  the  first  advent  of  Christ.  (Luke  19: 
12.)  Then  and  since  then  God  has  been  selecting  from 
the  world  those  who  shall  be  accounted  worthy  to  reign 
with  Christ  as  joint-heirs  of  that  throne.  Not  until  His 
second  advent  will  Christ  take  the  kingdom,  the  power  and 
the  glory,  and  reign  Lord  of  all. 

All  other  kingdoms  than  that  of  Israel  are  Scripturally 
called  heathen  or  Gentile  kingdoms — “  the  kingdoms  of 
this  world,”  under  the  “  prince  of  this  world  ” — Satan. 
The  removal  of  God’s  kingdom  in  the  days  of  Zedekiah 
left  the  world  without  any  government  of  which  God 
could  approve,  or  whose  laws  or  affairs  He  specially 
supervised.  The  .Gentile  governments  God  recognized 
indirectly,  in  that  He  publicly  declares  His  decree  (Luke 
21 124)  that  during  the  interregnum  the  control  of  Jeru- 


250  The  Plan  of  the  Ages 

salem  and  the  world  should  be  exercised  by  Gentile  gov¬ 
ernments. 

This  interregnum,  or  intervening  period  of  time  be¬ 
tween  the  removal  of  God’s  scepter  and  government  and 
the  restoration  of  the  same  in  greater  power  and  glory 
in  Christ,  is  Scripturally  termed  “  The  Times  of  the  Gen¬ 
tiles.”  And  these  “  times  ”  or  years,  during  which  the 
“  kingdoms  of  this  world  ”  are  permitted  to  rule,  are  fixed 
and  limited,  and  the  time  for  the  re-establishment  of 
God’s  Kingdom  under  Messiah  is  equally  fixed  and  marked 
in  Scripture. 

Evil  as  these  Gentile  governments  have  been,  they  were 
permitted  or  “  ordained  of  God  ”  for  a  wise  purpose. 
(Rom.  13:1.)  Their  imperfection  and  misrule  form  a 
part  of  the  general  lesson  on  the  exceeding  sinfulness 
of  sin,  and  prove  the  inability  of  fallen  man  to  govern 
himself,  even  to  his  own  satisfaction.  God  permits  them, 
in  the  main,  to  carry  out  their  own  purposes  as  they  may 
be  able,  overruling  them  only  when  they  would  interfere 
with  His  plans.  He  designs  that  eventually  all  shall  work 
for  good,  and  that  finally  even  the  “  wrath  of  man  shall 
praise  Him.”  The  remainder,  that  would  work  no  good, 
serve  no  ourpose  or  teach  no  lesson,  He  restrains. — Psa. 
76:10. 

Man’s  inability  to  establish  a  perfect  government  is 
attributable  to  his  own  weakness  in  his  fallen,  depraved 
condition.  These  weaknesses,  which  of  themselves  would 
thwart  human  efforts  to  produce  a  perfect  government, 
have  also  been  taken  advantage  of  by  Satan,  who  first 
tempted  man  to  disloyalty  to  the  Supreme  Ruler.  Satan 
has  continually  taken  advantage  of  man’s  weaknesses, 
made  good  to  appear  evil,  and  evil  to  appear  good;  and 
he  has  misrepresented  God’s  character  and  plans  and 
blinded  men  to  the  truth.  Thus  working  in  the  hearts 
of  the  children  of  disobedience  (Eph.  2:2),  he  has  led 
them  captive  at  his  will  and  made  himself  what  our  Lord 


251 


Kingdoms  of  this  World 

and  the  apostles  call  him — the  prince  or  ruler  of  this 
world.  (John  14:30;  12:31.)  He  is  not  the  prince  of 
this  world  by  right,  but  by  usurpation;  through  fraud  and 
deception  and  control  of  fallen  men.  It  is  because  he 
is  a  usurper  that  he  will  be  summarily  deposed.  Had  he 
a  real  title  as  prince  of  this  world,  he  would  not  thus  be 
dealt  with. 

Thus  it  will  be  seen  that  the  dominion  of  earth,  as  at 
present  exercised,  has  both  an  invisible  and  a  visible 
phase.  The  former  is  the  spiritual,  the  latter  the  human 
phase — the  visible  earthly  kingdoms  measurably  under  the 
control  of  a  spiritual  prince,  Satan.  It  was  because  Satan 
possessed  such  control  that  he  could  offer  to  make  our 
Lord  the  supreme  visible  sovereign  of  the  earth  under  his 
direction.  (Matt.  4:9.)  When  the  Times  of  the  Gen¬ 
tiles  expire,  both  phases  of  the  present  dominion  will  ter¬ 
minate  :  Satan  will  be  bound  and  the  kingdoms  of  this 
world  will  be  overthrown. 

The  fallen,  blinded,  groaning  creation  has  for  cen¬ 
turies  plodded  along  its  weary  way,  defeated  at  every 
step,  even  its  best  endeavors  proving  fruitless,  yet  ever 
hoping  that  the  golden  age  dreamed  of  by  its  philosophers 
was  at  hand.  It  knows  not  that  a  still  greater  deliverance 
than  that  for  which  it  hopes  and  groans  is  to  come  through 
the  despised  Nazarene  and  His  followers,  who  as  the  Sons 
of  God  will  shortly  be  manifested  in  kingdom  power  for 
its  deliverance. — Rom.  8:22,  19. 

In  order  that  His  children  should  not  be  in  darkness 
relative  to  His  permission  of  present  evil  governments 
and  concerning  His  ultimate  design  to  bring  in  a  better 
government  when  these  kingdoms,  under  His  overruling 
providence,  shall  have  served  the  purpose  for  which  they 
were  permitted,  God  has  given  us,  through  His  prophets, 
several  grand  panoramic  views  of  the  “  kingdoms  of  this 
world,”  each  time  showing,  for  our  encouragement,  their 
overthrow  by  the  establishment  of  His  own  righteous  and 


252  The  Plan  of  the  Ages 

everlasting  kingdom  under  the  Messiah,  the  Prince  of 
Peace. 

That  man’s  present  effort  to  exercise  dominion  is  not 
in  successful  defiance  of  Jehovah’s  will  and  power,  but  by 
His  permission,  is  shown  by  God’s  message  to  Nebuchad¬ 
nezzar,  wherein  God  gives  permission  to  rule,  until  the 
time  for  the  setting  up  of  Christ’s  kingdom,  to  the  four 
great  empires,  Babylon,  Medo-Persia,  Greece  and  Rome. 
(Dan.  2:37-43.)  This  shows  where  this  lease  of  the 
dominion  will  end. 

As  we  now  glance  at  these  prophetic  views,  let  us 
remember  that  they  begin  with  Babylon  at  the  time  of 
the  overthrow  of  the  kingdom  of  Israel,  the  typical  king¬ 
dom  of  the  Lord. 

Nebuchadnezzar’s  vision  of  earth’s  governments. 

Among  those  things  “  written  aforetime  for  our  edifica¬ 
tion,”  that  we,  who  are  commanded  to  be  subject  to  the 
powers  that  be,  might  through  patience  and  comfort  of 
the  Scriptures  have  hope  (Rom.  15:4;  13:1),  is  the  dream 
of  Nebuchadnezzar  and  its  divine  interpretation  through 
the  prophet. — Dan.  2:31-45. 

Daniel  explained  the  dream,  saying :  “  Thou,  O  King, 
sawest,  and  behold  a  great  image.  This  great  image, 
whose  brightness  was  excellent,  stood  before  thee ;  and  the 
form  thereof  was  terrible.  This  image’s  head  was  of  fine 
gold,  his  breast  and  his  arms  of  silver,  his  belly  and  his 
thighs  of  brass,  his  legs  of  iron,  his  feet  part  of  iron  and 
part  of  clay.  Thou  sawest  till  that  a  stone  was  cut  out 
without  hands,  which  smote  the  image  upon  his  feet  that 
were  of  iron  and  clay,  and  brake  them  to  pieces. 

“  Then  was  the  iron,  the  clay,  the  brass,  the  silver  and 
the  gold  broken  to  pieces  together,  and  became  like  the 
chaff  of  the  summer  threshing-floors;  and  the  wind  car¬ 
ried  them  away,  that  no  place  was  found  for  them;  and 


Kingdoms  of  this  World  253 

the  stone  that  smote  the  image  became  a  great  mountain 
and  filled  the  whole  earth. 

“  This  is  the  dream,  and  we  will  tell  the  interpretation 
thereof  before  the  king.  Thou,  O  king,  art  a  king  of 
kings :  for  the  God  of  heaven  hath  given  thee  a  kingdom, 
power,  and  strength,  and  glory.  [There  the  Gentile  king¬ 
doms,  or  powers  that  be,  were  ordained  of  God.]  And 
wheresoever  the  children  of  men  dwell,  the  beasts  of  the 
field  and  the  fowls  of  the  heaven  hath  He  given  into 
thine  hand,  and  hath  made  thee  ruler  over  them  all.  Thou 
art  this  head  of  gold. 

“  And  after  thee  shall  arise  another  kingdom  inferior 
to  thee  [silver],  and  another  third  kingdom  of  brass, 
which  shall  bear  rule  over  all  the  earth.  And  the  fourth 
kingdom  shall  be  strong  as  iron:  forasmuch  as  iron  break - 
eth  in  pieces  and  subdueth  all  things;  and  as  iron  that 
breaketh  all  these,  shall  it  break  in  pieces  and  bruise.  And 
whereas  thou  sawest  the  feet  and  toes,  part  of  potter’s 
clay  and  part  of  iron,  the  kingdom  shall  be  mixed;  but 
there  shall  be  in  it  of  the  strength  of  the  iron :  forasmuch 
as  thou  sawest  the  iron  mixed  with  the  miry  clay.  And 
as  the  toes  of  the  feet  were  part  of  iron  and  part  of 
clay,  so  the  kingdom  shall  be  partly  strong  and  partly 
brittle.” 

The  student  of  history  can  readily  trace,  among  the 
many  smaller  empires  of  earth  which  have  arisen,  the 
four  above  described  by  Daniel.  These  are  termed  uni¬ 
versal  empires — Babylon,  first,  the  head  of  gold  (verse 
38)  ;  Medo-Persia,  conqueror  of  Babylon,  second,  the 
breast  of  silver;  Greece,  conqueror  of  Medo-Persia,  third, 
the  belly  of  brass;  and  Rome,  fourth,  the  strong  king¬ 
dom,  the  iron  legs  and  clay-mixed  feet.  Three  of  these 
empires  had  passed  away,  and  the  fourth,  the  Roman, 
held  universal  sway,  at  the  time  of  our  Lord’s  birth,  as  we 
read,  “  There  went  out  a  decree  from  Caesar  Augustus 
that  all  the  world  should  be  taxed.” — Luke  2:1. 


254 


The  Plan  of  the  Ages 

The  iron  empire,  Rome,  was  by  far  the  strongest,  and 
endured  longer  than  its  predecessors.  In  fact,  the  Roman 
Empire  still  continues,  as  represented  in  the  nations  of 
Europe.  This  division  is  represented  in  the  ten  toes  of 
the  image.  The  clay  element  blended  with  the  iron  in 
the  feet  represents  the  mixture  of  church  and  state.  This 
mixture  is  in  the  Scriptures  termed  “  Babylon  ’’—con¬ 
fusion.  As  we  shall  presently  see,  stone  is  the  symbol 
of  the  true  Kingdom  of  God,  and  Babylon  substituted  an 
imitation  of  stone — clay — which  it  has  united  with  the 
fragmentary  remains  of  the  (iron)  Roman  empire.  And 
this  mixed  system — church  and  state — the  Church  Nominal 
wedded  to  the  kingdoms  of  this  world,  which  the  Lord 
calls  Babylon,  confusion,  presumes  to  call  itself  Christen¬ 
dom — Christ’s  Kingdom.  Daniel  explains : — “  Whereas 
thou  sawest  iron  mixed  with  miry  clay,  they  shall  mingle 
themselves  with  the  seed  of  men  [church  and  world  blend 
— Babylon],  but  they  shall  not  cleave  one  to  another,  even 
as  iron  is  not  mixed  with  clay.”  They  cannot  thoroughly 
amalgamate.  “  And  in  the  days  of  these  kings  [the  king¬ 
doms  represented  by  the  toes,  the  so-called  “  Christian 
kingdoms  ”  or  “  Christendom  ”]  shall  the  God  of  heaven 
set  up  a  kingdom  which  shall  never  be  destroyed;  and 
the  kingdom  shall  not  be  left  to  other  people,  but  it  shall 
break  in  pieces  and  consume  all  these  kingdoms;  and  it 
shall  stand  forever.” — Dan.  2:43,  44. 

Daniel  does  not  here  state  the  time  for  the  end  of 
these  Gentile  governments :  that  we  find  elsewhere ;  but 
every  foretold  circumstance  indicates  that  to-day  the  end 
is  nigh,  even  at  the  doors.  The  Papal  system  has  long 
claimed  that  it  is  the  kingdom  which  the  God  of  heaven 
here  promised  to  set  up,  and  that,  in  fulfilment  of  this 
prophecy,  it  did  break  in  pieces  and  consume  all  other 
kingdoms.  The  truth,  however,  is  that  the  nominal 
Church  merely  united  with  earthly  empires  as  the  clay 
with  the  iron,  and  that  Papacy  never  was  the  true  King- 


Kingdoms  of  this  World  255 

dom  of  God,  but  merely  a  counterfeit  of  it.  One  of  the 
best  evidences  that  Papacy  did  not  destroy  and  consume 
these  earthly  kingdoms  is  that  they  still  exist.  And  now 
that  the  miry  clay  has  become  dry  and  “  brittle,”  it  is  losing 
its  adhesive  power,  and  the  iron  and  clay  show  signs  of 
dissolution,  and  will  quickly  crumble  when  smitten  by 
the  “  stone,”  the  true  Kingdom. 

Continuing  his  interpretation,  Daniel  states :  “  Foras¬ 

much  as  thou  sawest  that  the  stone  was  cut  out  of  the 
mountain  without  hands,  and  that  it  brake  in  pieces  the 
iron,  the  brass,  the  clay,  the  silver  and  the  gold,  the 
great  God  hath  made  known  to  the  king  what  shall  come 
to  pass  hereafter;  and  the  dream  is  certain  and  the  inter¬ 
pretation  thereof  sure.” — Verse  45. 

The  stone  cut  out  of  the  mountain  without  hands,  which 
smites  and  scatters  the  Gentile  powers,  represents  the 
true  Church,  the  Kingdom  of  God.  During  the  Gospel 
age  this  “  stone  ”  kingdom  is  being  formed,  “  cut  out,” 
carved  and  shaped  for  its  future  position  and  greatness — ■ 
not  by  human  hands,  but  by  the  power  or  spirit  of  the 
truth,  the  invisible  power  of  Jehovah.  When  complete, 
when  entirely  cut  out,  it  will  smite  and  destroy  the  king¬ 
doms  of  this  world.  Not  the  people,  but  the  governments, 
are  symbolized  by  the  image,  and  these  are  to  be  destroyed 
that  the  people  may  be  delivered.  Our  Lord  Jesus  came 
not  to  destroy  men’s  lives,  but  to  save  them. — John  3:17. 

The  stone,  during  its  preparation,  while  being  cut 
out,  might  be  called  an  embryo  mountain,  in  view  of  its 
future  destiny;  so,  too,  the  Church  could  be,  and  some¬ 
times  is,  called  the  Kingdom  of  God.  In  fact,  however, 
the  stone  does  not  become  the  mountain  until  it  has  smit¬ 
ten  the  image ;  and  so  the  Church,  in  the  full  sense,  will 
become  the  Kingdom  to  fill  the  whole  earth  when  “  the 
day  of  the  Lord,”  the  “  day  of  wrath  upon  the  nations  ” 
or  “  time  of  trouble,”  will  be  over,  and  when  it  will  be 


256  The  Plan  of  the  Ages 

established  and  all  other  dominions  have  become  sub¬ 
servient  to  it. 

Call  to  mind  now  the  promise  made  by  our  Lord  to  the 
overcomers  of  the  Christian  Church:  “To  him  that  over- 
cometh  will  I  grant  to  sit  with  Me  in  My  throne  ” — “  and 
he  that  overccmeth  and  keepeth  My  works  unto  the 
end,  to  him  will  I  give  power  over  the  nations;  and  he 
shall  rule  them  with  a  rod  of  iron;  as  the  vessels  of  a 
potter  shall  they  be  broken  to  shivers,  even  as  I  received 
of  My  Father.”  (Rev.  3:21;  2:26,  27;  Psa.  2:8-12.) 
When  the  iron  rod  has  accomplished  the  work  of  de¬ 
struction,  then  will  the  hand  that  smote  be  turned  to  heal, 
and  the  people  will  return  to  the  Lord,  and  He  shall  heal 
them  (Isa.  19:22;  Jer.  3:22,  23;  Hos.  6:1;  14:4;  Isa. 
2:3),  giving  them  beauty  for  ashes,  the  oil  of  joy  for 
mourning  and  the  garment  of  praise  for  the  spirit  of 
heaviness. 

daniel’s  vision  of  earthly  governments. 

In  Nebuchadnezzar’s  vision  we  see  the  empires  of  earth, 
as  viewed  from  the  world’s  standpoint,  to  be  an  exhibi¬ 
tion  of  human  glory,  grandeur  and  power;  though  in  it 
we  also  see  an  intimation  of  their  decay  and  final  destruc¬ 
tion,  as  expressed  in  the  deterioration  from  gold  to  iron 
and  clay. 

The  stone  class,  the  true  Church,  during  its  selection 
or  taking  out  of  the  mountain,  has  been  esteemed  by  the 
world  as  of  no  value.  It  has  been  despised  and  rejected 
of  men.  They  see  no  beauty  in  it  that  they  should  desire 
it.  The  world  loves,  admires,  praises  and  defends  the 
rulers  and  governments  represented  in  this  great  image, 
though  it  has  been  continually  disappointed,  deceived, 
wounded  and  oppressed  by  them.  The  world  extols,  in 
prose  and  verse,  the  great  and  successful  agents  of  this 
image,  its  Alexanders,  Caesars,  Bonapartes  and  others, 


257 


Kingdoms  of  this  World 

whose  greatness  showed  itself  in  the  slaughter  of  their 
fellow  men,  and  who,  in  their  lust  for  power,  made  millions 
of  widows  and  orphans.  And  such  is  still  the  spirit  which 
exists  in  the  “  ten  toes  ”  of  the  image,  as  we  see  it  ex¬ 
hibited  to-day  in  their  marshaled  hosts  of  more  than 
twelve  millions  of  men  armed  with  every  fiendish  device 
of  modern  ingenuity,  to  slaughter  one  another  at  the  com¬ 
mand  of  “  the  powers  that  be.” 

The  proud  are  now  called  happy;  yea,  they  that  work 
wickedness  are  set  up  in  power.  (Mai.  3:15.)  Can  we 
not  see,  then,  that  the  destruction  of  this  great  image  by 
the  smiting  of  the  stone,  and  the  establishment  of  God’s 
kingdom,  mean  the  liberating  of  the  oppressed  and  the 
blessing  of  all?  Though  for  a  time  the  change  will  cause 
disaster  and  trouble,  it  will  finally  yield  the  peaceable 
fruits  of  righteousness. 

But  now,  calling  to  mind  the  difference  of  standpoint, 
let  us  look  at  the  same  four  universal  empires  of  earth 
from  the  standpoint  of  God  and  those  in  harmony  with 
Him,  as  portrayed  in  vision  to  the  beloved  prophet  Daniel. 
As  to  us  these  kingdoms  appear  inglorious  and  beastly, 
so  to  him  these  four  universal  empires  were  shown  as 
four  great  and  ravenous  wild  beasts.  And  to  his  view  the 
coming  Kingdom  of  God  (the  stone)  was  proportionally 
grander  than  as  seen  by  Nebuchadnezzar.  Daniel  says: 
“  I  saw  in  my  vision  by  night,  and  behold  the  four  winds 
of  heaven  strove  upon  the  great  sea.  And  four  great 
beasts  came  up  from  the  sea,  diverse  one  from  another. 
The  first  was  like  a  lion  and  had  eagle’s  wings ;  .  .  . 
and  behold  another  beast,  a  second,  like  a  bear;  .  .  .  and 
lo  another,  like  a  leopard.  .  .  .  After  this  I  saw  in  the 
night  visions,  and  behold  a  fourth  beast,  dreadful  and  ter¬ 
rible,  and  strong  exceedingly;  and  it  had  great  iron  teeth. 
It  devoured  and  brake  in  pieces,  and  stamped  the  residue 
with  the  feet  of  it;  and  it  was  diverse  from  all  the 


258  The  Plan  of  the  Ages 

beasts  that  were  before  it,  and  it  had  ten  horns.”— Dan. 
7 :2-7. 

The  details  relative  to  the  first  three  beasts  (Babylon 
the  lion,  Medo-Persia  the  bear,  and  Greece  the  leopard), 
with  their  heads,  feet,  wings,  etc.,  all  of  which  are  sym¬ 
bolic,  we  pass  by,  as  of  less  importance  in  our  present 
examination  than  the  details  of  the  fourth  beast,  Rome. 

Of  the  fourth  beast,  Rome,  Daniel  says :  “  After  this 

I  saw  in  the  night  visions,  and  behold  a  fourth  beast, 
dreadful  and  terrible,  and  strong  exceedingly;  .  .  .  and 
it  had  ten  horns.  I  considered  the  horns,  and,  behold, 
there  came  up  among  them  another  little  horn,  before 
whom  there  were  three  of  the  first  horns  plucked  up  by 
the  roots;  and,  behold,  in  this  horn  were  eyes,  like  the 
eyes  of  man,  and  a  mouth  speaking  great  things.” — Dan. 
7:7,  8. 

Here  the  Roman  Empire  is  shown;  and  the  divisions 
of  its  power  are  shown  in  the  ten  horns,  a  horn  being 
a  symbol  of  power.  The  little  horn  which  arose  among 
these,  and  which  appropriated  the  power  of  three  of  them 
to  itself,  and  ruled  among  the  others,  represents  the  small 
beginning  and  gradual  rise  to  power  of  the  Church  of 
Rome,  the  Papal  power  or  horn.  As  it  rose  in  influence, 
three  of  the  divisions,  horns,  or  powers  of  the  Roman 
Empire  (the  Heruli,  the  Eastern  Exarchate  and  the  Ostro¬ 
goths)  were  plucked  out  of  the  way  to  make  room  for  its 
establishment  as  a  civil  power  or  horn.  This  last  spe¬ 
cially  notable  horn,  Papacy,  is  remarkable  for  its  eyes, 
representing  intelligence,  and  for  its  mouth — its  utter¬ 
ances,  its  claims,  etc. 

To  this  fourth  beast,  representing  Rome,  Daniel  gives 
no  descriptive  name.  While  the  others  are  described  as 
lion-like,  bear-like  and  leopard-like,  the  fourth  was  so 
ferocious  and  hideous  that  none  of  the  beasts  of  earth 
could  be  compared  with  it.  John  the  Revelator,  seeing 
in  vision  the  same  symbolic  beast  (government),  was  also 


Kingdoms  of  this  World 


259 


at  a  loss  for  a  name  by  which  to  describe  it,  -and  finally 
gives  it  several.  Among  others,  he  called  it  “  the  Devil.” 
(Rev.  12:9.)  He  certainly  chose  an  appropriate  name; 
for  Rome,  when  viewed  in  the  light  of  its  bloody  persecu¬ 
tions,  certainly  has  been  the  most  devilish  of  all  earthly 
governments.  Even  in  its  change  from  Rome  Pagan  to 
Rome  Papal  it  illustrated  one  of  Satan’s  chief  characteris¬ 
tics;  for  he  also  transforms  himself  to  appear  as  an  angel 
of  light  (2  Cor.  11:14),  as  Rome  transformed  itself  from 
heathenism  and  claimed  to  be  Christian — the  Kingdom  of 
Christ.* 

After  giving  some  details  regarding  this  last  or  Roman 
beast,  and  especially  of  its  peculiar  or  Papal  horn,  the 
Prophet  states  that  judgment  against  this  horn  would  be 
rendered,  and  it  would  begin  to  lose  its  dominion,  which 
would  be  consumed  by  gradual  process  until  the  beast 
should  be  destroyed. 

This  beast  or  Roman  Empire  in  its  horns  or  divisions 
still  exists,  and  will  be  slain  by  the  rising  of  the  masses 
of  the  people,  and  the  overthrow  of  governments,  in  the 
“  Day  of  the  Lord,”  preparatory  to  the  recognition  of  the 
heavenly  rulership.  This  is  clearly  shown  from  other 
Scriptures  yet  to  be  examined.  However,  the  consuming 
of  the  Papal  horn  comes  first.  Its  power  and  influence 
began  to  consume  when  Napoleon  took  the  Pope  prisoner 
to  France.  Then,  when  neither  the  curses  of  the  Popes 
nor  their  prayers  delivered  them  from  Bonaparte’s  power, 
it  became  evident  to  the  nations  that  the  divine  authority 
and  power  claimed  by  the  Papacy  were  without  founda¬ 
tion.  After  that,  the  temporal  power  of  the  Papacy  waned 
rapidly  until,  in  September,  1870,  it  lost  the  last  vestige 
of  its  temporal  power  at  the  hands  of  Victor  Emmanuel. 

*  The  fact  that  Rome  is  called  “the  Devil”  by  no  means  disproves 
a  personal  devil:  rather  the  reverse.  It  is  because  there  are  such 
beasts  as  lions,  bears  and  leopards,  with  known  characteristics,  that 
governments  were  likened  to  them;  and  so,  it  is  because  there  is  a 
Devil,  with  known  characteristics,  that  the  fourth  empire  is  likened  to 
him. 


26  0 


The  Plan  of  the  Ages 

Nevertheless,  during  all  that  time  in  which  it  was  being 
“  consumed,”  it  kept  uttering  its  great  swelling  words  of 
blasphemy,  its  last  great  utterance  being  in  1870,  when, 
but  a  few  months  before  its  overthrow,  it  made  the  decla¬ 
ration  of  the  infallibility  of  the  Popes.  All  this  is  noted 
in  the  prophecy:  “I  beheld  then  [2.  e.,  after  the  decree 
against  this  “  horn,”  after  its  consumption  had  begun] 
because  of  the  voice  of  the  great  words  which  the  horn 
spake.” — Dan.  7:11. 

Thus  wTe  are  brought  down  in  history  to  our  own  day, 
and  made  to  see  that  the  thing  to  be  expected,  so  far  as 
the  empires  of  the  earth  are  concerned,  is  their  utter  de¬ 
struction.  The  next  thing  in  order  is  described  by  the 
words,  “  I  beheld  even  till  the  beast  was  slain  and  his 
body  destroyed  and  given  to  the  burning  flame.”  The 
slaying  and  burning  are  symbols,  as  wrell  as  the  beast  itself, 
and  signify  the  utter  and  hopeless  destruction  of  present 
organized  government.  In  verse  12  the  prophet  notes  a 
difference  between  the  end  of  this  fourth  beast  and  its 
predecessors.  They  three  successively  (Babylon,  Persia 
and  Greece)  had  their  dominion  taken  from  them;  they 
ceased  to  hold  the  ruling  power  of  earth;  but  their  lives 
as  nations  did  not  cease  immediately.  Greece  and  Persia 
still  have  some  life,  though  it  is  long  centuries  since  uni¬ 
versal  dominion  passed  from  their  grasp.  Not  so,  how¬ 
ever,  with  the  Roman  Empire,  the  fourth  and  last  of  these 
beasts.  It  will  lose  dominion  and  life  at  once,  and  go 
into  utter  destruction;  and  with  it  the  others  will  pass 
away  also. — Daniel  2  135. 

No  matter  what  may  be  the  means  or  instrumentality 
used,  the  cause  of  this  fall  will  be  the  establishment  of 
the  Fifth  Universal  Empire  of  earth,  the  Kingdom  of 
God,  under  Christ,  whose  right  it  is  to  take  the  dominion. 
The  transfer  of  the  kingdom  from  the  fourth  beast,  which 
for  its  appointed  time  was  “  ordained  of  God,”  to  the 
fifth  kingdom,  under  the  Messiah,  when  its  appointed  sea- 


Kingdoms  of  this  World  261 

son  has  come,  is  described  by  the  Prophet  in  these  words : 
“  And  behold,  one  like  the  Son  of  man  came  with  the 
clouds  of  heaven,  and  came  to  the  Ancient  of  days,  and 
they  brought  Him  near  before  Him.  And  there  was  given 
unto  Him  [the  Christ — head  and  body  complete]  domin¬ 
ion,  and  glory,  and  a  kingdom,  that  all  people,  nations 
and  languages  should  serve  Him.  His  dominion  is  an 
everlasting  dominion  which  shall  not  pass  away,  and  His 
kingdom  that  which  shall  not  be  destroyed: ”  This  the  an¬ 
gel  interpreted  to  mean  that  “  the  kingdom  and  dominion, 
and  the  greatness  of  the  kingdom  under  the  whole  heaven, 
shall  be  given  to  the  people  of  the  saints  of  the  Most 
High,  whose  kingdom  is  an  everlasting  kingdom;  and  all 
dominions  shall  serve  and  obey  Him.” — Dan.  7:13,  27. 

Thus  seen,  the  dominion  of  earth  is  to  be  placed  in  the 
hands  of  Christ  by  Jehovah  (“the  Ancient  of  days”), 
who  shall  “put  all  things  under  His  feet.”  :(i  Cor.  15:27.) 
Thus  enthroned  over  God’s  kingdom,  He  must  reign  until 
He  shall  have  put  down  all  authority  and  power  in  con¬ 
flict  with  the  will  and  law  of  Jehovah.  To  the  accom¬ 
plishment  of  this  great  mission,  the  'overthrow  of  these 
Gentile  governments  is  first  necessary;  for  the  “king¬ 
doms  of  this  world,”  like  the  “  prince  of  this  world,” 
will  not  surrender  peaceably,  but  must  be  bound  and  re¬ 
strained  by  force.  And  thus  it  is  written,  “To  bind  their 
kings  with  chains  and  their  nobles  with  fetters  of  iron; 
to  execute  upon  them  the  judgment  written:  this  honor 
have  all  His  saints.” — Psa.  149:8,  9. 

As  we  thus  view  present  governments  from  the  stand¬ 
point  of  our  Lord  and  of  the  Prophet  Daniel,  and  realize 
their  ferocious,  destructive,  beastly  and  selfish  character, 
our  hearts  long  for  the  end  of  Gentile  governments  and 
joyfully  look  forward  to  that  blessed  time  when  the  over¬ 
comers  of  the  present  age  will  be  enthroned  with  their 
Head,  to  rule,  bless  and  restore  the  groaning  creation. 
Surely  all  of  God’s  children  can  heartily  pray  with  their 


2  62 


The  Plan  of  the  Ages 

Lord — “  Thy  kingdom  come,  Thy  will  be  done  on  earth 
as  it  is  in  heaven.” 

Each  of  these  governments  represented  in  the  image 
and  by  the  beasts  existed  before  it  came  into  power  as 
the  universal  empire.  So,  too,  with  the  true  Kingdom  of 
God:  it  has  long  existed  separate  from  the  world,  not 
attempting  rulership,  but  awaiting  its  time— the  time  ap¬ 
pointed  by  the  Ancient  of  days.  And,  like  the  others, 
it  must  receive  its  appointment  and  must  come  into  au¬ 
thority  or  be  “  set  up  ”  before  it  can  exercise  its  power 
in  the  smiting  and  slaying  of  the  beast  or  kingdom  pre¬ 
ceding  it.  Hence  the  appropriateness  of  the  statement, 
“  In  the  days  of  these  kings  [while  they  still  have  power] 
shall  the  God  of  heaven  set  up  [establish  in  power  and 
authority]  a  kingdom.”  And  after  it  is  set  up,  “  it  shall 
break  in  pieces  and  consume  all  these  kingdoms,  and  it 
shall  stand  forever.”  (Dan.  2:44.)  Hence,  however 
we  may  look  for  it,  we  must  expect  God’s  Kingdom  to  be 
inaugurated  before  the  fall  of  the  kingdoms  of  this  world, 
and  that  its  power  and  smiting  will  bring  their  over¬ 
throw. 

PRESENT  GOVERNMENTS  FROM  ANOTHER  STANDPOINT. 

Supreme  right  and  authority  to  rule  the  world  are  and 
ever  will  be  vested  in  the  Creator,  Jehovah,  no  matter 
whom  He  may  permit  or  authorize  to  have  subordinate 
control.  Under  the  imperfections  and  weaknesses  re¬ 
sulting  from  his  disloyalty  to  the  King  of  kings,  Adam 
soon  grew  weak  and  helpless.  As  a  monarch  he  began 
to  lose  the  power  by  which,  at  first,  he  commanded  and 
held  the  obedience  of  the  lower  animals  by  the  strength  of 
his  will.  He  lost  control  of  himself  also,  so  that  when  he 
would  do  good  his  weaknesses  interfered  and  evil  was 
present  with  him;  and  the  good  he  even  would  do  he  did 
not  do,  and  the  evil  which  he  would  not,  he  did. 

Hence,  while  making  no  attempt  to  excuse  our  rebel 


Kingdoms  of  this  World  263 

race,  we  can  sympathize  with  its  vain  efforts  to  govern 
itself  and  to  arrange  for  its  own  well-being.  And  some¬ 
thing  can  be  said  of  the  success  of  the  world  in  this 
direction;  for,  while  recognizing  the  real  character  of 
these  beastly  governments,  corrupt  though  they  have  been, 
they  have  been  vastly  superior  to  none — much  better  than 
lawlessness  and  anarchy.  Though  anarchy  would  prob¬ 
ably  have  been  quite  acceptable  to  the  “  prince  of  this 
world,”  it  was  not  so  to  his  subjects,  and  his  power  is  not 
absolute :  it  is  limited  to  the  extent  of  his  ability  to 
operate  through  mankind;  and  his  policy  must  conform  in 
great  measure  to  the  ideas,  passions  and  prejudices  of 
men.  Man’s  idea  was  self-government  independent  of 
God;  and  when  God  permitted  him  to  try  the  experiment, 
Satan  embraced  the  opportunity  to  extend  his  influence 
and  dominion.  Thus  it  was  by  wishing  to  forget  God 

(Rom.  1  -.28)  that  man  exposed  himself  to  the  influence  of 
« 

this  wily  and  powerful  though  unseen  foe;  and  therefore 
he  has  ever  since  been  obliged  to  work  against  Satan’s 
machinations,  as  well  as  his  own  personal  weaknesses. 

This  being  the  case,  let  us  again  glance  at  the  king¬ 
doms  of  this  world,  viewing  them  now  as  the  effort  of 
fallen  humanity  to  govern  itself  independent  of  God. 
Though  individual  corruption  and  selfishness  have  turned 
aside  the  course  of  justice,  so  that  full  justice  has  seldom 
been  meted  out  to  any  under  the  kingdoms  of  this  world, 
yet  the  ostensible  object  of  all  governments  ever  organ¬ 
ized  among  men  has  been  to  promote  justice  and  the  well¬ 
being  of  all  the  people. 

To  what  extent  that  object  has  been  attained  is  another 
question;  but  such  has  been  the  claim  of  all  governments, 
and  such  the  object  of  the  people  governed  in  submitting 
to  and  supporting  them.  And  where  the  ends  of  justice 
have  been  greatly  ignored,  either  the  masses  have  been 
blinded  and  deceived  with  reference  to  them,  or  wars, 
commotions4  and  revolutions  have  been  the  result. 


264 


The  Plan  of  the  Ages 

The  dark  deeds  of  base  tyrants,  who  gained  positions 
of  power  in  the  governments  of  the  world,  did  not  repre¬ 
sent  the  laws  and  institutions  of  those  governments,  but 
in  usurping  authority  and  turning  it  to  base  ends  they 
gave  to  those  governments  their  beastly  character.  Every 
government  has  had  a  majority  of  wise,  just  and  good 
laws — laws  for  the  protection  of  life  and  property,  for 
the  protection  of  domestic  and  commercial  interests,  for 
the  punishment  of  crime,  etc.  They  have  also  had  courts 
of  appeal  in  matters  of  dispute,  where  justice  is  meted  out 
to  some  extent,  at  least;  and  however  imperfect  those  in 
office  may  be,  the  advantage  and  necessity  for  such  insti¬ 
tutions  is  apparent.  Poor  as  these  governments  have  been, 
without  them  the  baser  element  of  society  would,  by  force 
of  numbers,  have  overcome  the  juster,  better  element. 

While,  therefore,  we  recognize  the  beastly  character  of 
these  governments,  as  rendered  so  by  the  exaltation  to 
power  of  a  majority  of  unrighteous  rulers,  through  the 
intrigues  and  deceptions  of  Satan,  operating  through 
man’s  weaknesses  and  depraved  tastes  and  ideas,  yet  we 
recognize  them  as  the  best  efforts  of  poor,  fallen  humanity 
at  governing  itself.  Century  after  century  God  has  al¬ 
lowed  them  to  make  the  effort,  and  to  see  the  results. 
But  after  centuries  of  experiment,  the  results  are  as  far 
from  satisfactory  to-day  as  at  any  period  of  the  world’s 
history.  In  fact,  the  dissatisfaction  is  more  general  and 
widespread  than  ever  before;  not  because  there  is  more 
oppression  and  injustice  than  ever,  but  because,  under 
God’s  arrangement,  men’s  eyes  are  being  opened  by  the 
increase  of  knowledge. 

The  various  governments  which  have  been  established 
from  time  to  time  have  exhibited  the  average  ability  of 
the  people  represented  by  them  to  govern  themselves. 
Even  where  despotic  governments  have  existed,  the  fact 
that  they  have  been  tolerated  by  the  masses  proved  that 
as  a  people  they  were  not  capable  of  establishing  and  sup- 


26s 


Kingdoms  of  this  World 

porting  a  better  government,  though  many  individuals 
were  always,  doubtless,  far  in  advance  of  the  average 
standing. 

As  we  compare  the  condition  of  the  world  to-day  with 
its  condition  at  any  former  period,  we  find  a  marked 
difference  in  the  sentiments  of  the  masses.  The  spirit 
of  independence  is  now  abroad,  and  men  are  not  so 
easily  blindfolded,  deceived  and  led  by  rulers  and  poli¬ 
ticians,  and  therefore  they  will  not  submit  to  the  yokes  of 
former  days.  This  change  of  public  sentiment  has  not 
been  a  gradual  one  from  the  very  beginning  of  man’s 
effort  to  govern  himself,  but  clearly  marked  only  as  far 
back  as  the  sixteenth  century;  and  its  progress  has  been 
most  rapid  within  the  last  fifty  years.  This  change,  there¬ 
fore,  is  not  the  result  of  the  experience  of  past  ages,  but 
is  the  natural  result  of  the  recent  increase  and  general 
diffusion  of  knowledge  among  the  masses  of  mankind. 
The  preparation  for  this  general  diffusion  of  knowledge 
began  with  the  invention  of  printing,  about  1440  A.  D., 
and  the  consequent  multiplication  of  books  and  news 
periodicals.  The  influence  of  this  invention  in  the  gen¬ 
eral  public  enlightenment  began  to  be  felt  about  the  six¬ 
teenth-century;  and  the  progressive  steps  since  that  time 
all  are  acquainted  with.  The  general  education  of  the 
masses  has  become  popular,  and  inventions  and  discoveries 
are  becoming  every-day  occurrences.  This  increase  of 
knowledge  among  men,  which  is  of  God’s  appointment, 
and  comes  to  pass  in  His  own  due  time,  is  one  of  the 
mighty  influences  which  are  now  at  work  binding  Satan — 
curtailing  his  influence  and  circumscribing  his  power  in 
this  “  Day  of  Preparation  ”  for  the  setting  up  of  God’s 
kingdom  in  the  earth. 

The  increase  of  knowledge  in  every  direction  awakens 
a  feeling  of  self-respect  among  men,  and  a  realization 
of  their  natural  and  inalienable  rights,  which  they  will 
not  long  permit  to  be  ignored  or  despised;  rather,  they 


266 


The  Plan  of  the  Ages 

will  go  to  an  opposite  extreme.  Glance  back  along  the 
centuries  and  see  how  the  nations  have  written  the  his¬ 
tory  of  their  discontent  in  blood.  And  the  prophets 
declare  that  because  of  the  increase  of  knowledge  a  still 
more  general  and  widespread  dissatisfaction  will  finally 
express  itself  in  a  world-wide  revolution,  in  the  overthrow 
of  all  law  and  order;  that  anarchy  and  distress  upon  all 
classes  will  be  the  result;  but  that  in  the  midst  of  this 
confusion  the  God  of  heaven  will  set  up  His  Kingdom, 
which  will  satisfy  the  desires  of  all  nations.  Wearied  and 
disheartened  with  their  own  failures,  and  finding  their 
last  and  greatest  efforts  resulting  in  anarchy,  men  will 
gladly  welcome  and  bow  before  the  heavenly  authority, 
and  recognize  its  strong  and  just  government.  Thus  man’s 
extremity  will  become  God’s  opportunity,  and  “the  desire 
of  all  nations  shall  come  ” — the  Kingdom  of  God,  in  power 
and  great  glory. — Hag.  2:7. 

Knowing  this  to  be  the  purpose  of  God,  neither  Jesus 
nor  the  apostles  interfered  with  earthly  rulers  in  any  way. 
On  the  contrary,  they  taught  the  Church  to  submit  to 
these  powers,  even  though  they  often  suffered  under  their 
abuse  of  power.  They  taught  the  Church  to  obey  the 
laws,  and  to  respect  those  in  authority  because  of  their 
office,  even  if  they  were  not  personally  worthy  of  esteem; 
to  pay  their  appointed  taxes,  and,  except  where  they 
conflicted  with  God’s  laws  (Acts  4:19;  5:29),  to  offer  no 
resistance  to  any  established  law.  (Rom.  13:1-7;  Matt. 
22:21.)  The  Lord  Jesus  and  the  apostles  and  the  early 
Church  were  all  law-abiding,  though  they  were  separate 
from,  and  took  no  share  in,  the  governments  of  this 
world. 

Though  the  powers  that  be,  the  governments  of  this 
world,  were  ordained  or  arranged  for  by  God,  that  man¬ 
kind  might  gain  a  needed  experience  under  them,  yet  the 
Church,  the  consecrated  ones  who  aspire  to  office  in  the 
coming  Kingdom  of  God,  should  neither  covet  the  honors 


Kingdoms  of  this  World  267 

and  the  emoluments  of  office  in  the  kingdoms  of  this 
world,  nor  should  they  oppose  these  powers.  They  are 
fellow  citizens  and  heirs  of  the  heavenly  kingdom  (Eph. 
2:19),  and  as  such  should  claim  only  such  rights  and 
privileges  under  the  kingdoms  of  this  world  as  are  ac¬ 
corded  to  aliens.  Their  mission  is  not  to  help  the  world 
to  improve  its  present  condition,  nor  to  have  anything  to 
do  with  its  affairs  at  present.  To  attempt  to  do  so  would 
be  but  a  waste  of  effort;  for  the  world’s  course  and  its 
termination  are  both  clearly  defined  in  the  Scriptures  and 
are  fully  under  the  control  of  Him  who  in  His  own  time 
will  give  us  the  kingdom.  The  influence  of  the  true 
Church  is  now  and  always  has  been  small — so  small  as  to 
count  practically  nothing  politically;  but  however  great 
it  might  appear,  we  should  follow  the  example  and  teach¬ 
ing  of  our  Lord  and  the  apostles.  Knowing  that  the 
purpose  of  God  is  to  let  the  world  fully  test  its  own  ability 
to  govern  itself,  the  true  Church  should  not,  while  in  it, 
be  of  the  world.  The  saints  may  influence  the  world 
only  by  their  separateness  from  it,  by  letting  their  light 
shine;  and  thus  through  their  lives  the  spirit  of  truth 
reproves  the  world.  Thus — as  peaceable,  orderly  obeyers 
and  commenders  of  every  righteous  law,  reprovers  of 
lawlessness  and  sin,  and  pointers  forward  to  the  promised 
Kingdom  of  God  and  the  blessings  to  be  expected  under 
it,  and  not  by  the  method  commonly  adopted  of  mingling 
in  politics  and  scheming  with  the  world  for  power,  and 
thus  being  drawn  into  wars  and  sins  and  the  general 
degradation— in  glorious  chastity  should  the  prospective 
Bride  of  the  Prince  of  Peace  be  a  power  for  good,  as  her 
Lord’s  representative  in  the  world. 

The  Church  of  God  should  give  its  entire  attention 
and  effort  to  preaching  the  Kingdom  of  God,  and  to  the 
advancement  of  the  interests  of  that  Kingdom  according 
to  the  plan  laid  down  in  the  Scriptures.  If  this  is  faith¬ 
fully  done,  there  will  be  no  time  nor  disposition  to  dabble 


268 


The  Plan  of  the  Ages 

in  the  politics  of  present  governments.  The  Lord  had 
no  time  for  it;  the  apostles  had  no  time  for  it;  nor  have 
any  of  the  saints  who  are  following  their  example. 

The  early  Church,  shortly  after  the  death  of  the 
apostles,  fell  a  prey  to  this  very  temptation.  The  preach¬ 
ing  of  the  coming  Kingdom  of  God,  which  would  displace 
all  earthly  kingdoms,  and  of  the  crucified  Christ  as  the 
heir  of  that  Kingdom,  was  unpopular,  and  brought  with  it 
persecution,  scorn  and  contempt.  But  some  thought  to 
improve  on  God’s  plan,  and,  instead  of  suffering,  to  get 
the  Church  into  a  position  of  favor  with  the  world.  By 
a  combination  with  earthly  powers  they  succeeded.  As  a 
result  Papacy  was  developed,  and  in  time  became  the  mis¬ 
tress  and  queen  of  nations. — Rev.  17:3-5;  18:7. 

By  this  policy  everything  was  changed:  instead  of  suf¬ 
fering,  came  honor;  instead  of  humility,  came  pride; 
instead  of  truth,  came  error;  and  instead  of  being  perse¬ 
cuted,  she  became  the  persecutor  of  all  who  condemned 
her  new  and  illegal  honors.  Soon  she  began  to  invent 
new  theories  and  sophistries  to  justify  her  course,  first 
deceiving  herself,  and  then  the  nations,  into  the  belief  that 
the  promised  Millennial  reign  of  Christ  had  come,  and 
that  Christ  the  King  was  represented  by  her  popes,  who 
reigned  over  the  kings  of  the  earth  as  His  vicegerents. 
Her  claims  were  successful  in  deceiving  the  whole  world. 
“  She  made  all  nations  drunk  ”  with  her  erroneous  doc¬ 
trines  (Rev.  17:2),  intimidating  them  by  teaching  that 
eternal  torment  awaited  all  who  resisted  her  claims.  Soon 
the  kings  of  Europe  were  crowned  or  deposed  by  her 
edict,  and  under  her  supposed  authority. 

Thus  it  comes  that  the  kingdoms  of  Europe  to-day 
claim  to  be  Christian  kingdoms,  and  announce  that  their 
sovereigns  reign  “  by  the  grace  of  God/’  i.  e.,  through 
appointment  of  either  Papacy  or  some  of  the  Protestant 
sects.  For  though  the  Reformers  abandoned  many  of 
Papacy’s  claims  to  ecclesiastical  jurisdiction,  etc.,  they 


269 


Kingdoms  of  this  World 

held  to  this  honor  which  the  kings  of  earth  had  come  to 
attach  to  Christianity.  And  thus  the  Reformers  fell  into 
the  same  error,  and  exercised  the  authority  of  monarchs 
in  appointing  and  sanctioning  governments  and  kings, 
and  denominating  such  “Christian  kingdoms,”  or  king¬ 
doms  of  Christ.  So  we  hear  much  to-day  of  that  strange 
enigma,  “The  Christian  World” — an  enigma  indeed,  when 
viewed  in  the  light  of  the  true  principles  of  the  Gospek 
Our  Lord  said  of  His  disciples,  “  They  are  not  of  the 
world,  even  as  I  am  not  of  the  world.”  And  Paul  exhorts 
us,  saying,  “Be  not  conformed  to  this  world.”— John  17: 
1 6 ;  Rom.  12  :2. 

God  never  approved  of  calling  these  kingdoms  by  the 
name  of  Christ.  Deceived  by  the  Church  nominal,  these 
nations  are  sailing  under  false  colors,  claiming  to  be  what 
they  are  not.  Their  only  title,  aside  from  the  vote  of 
the  people,  is  in  God’s  limited  grant,  spoken  to  Nebuchad¬ 
nezzar — until  He  come  whose  right  the  dominion  is. 

The  claim  that  these  imperfect  kingdoms,  with  their 
imperfect  laws  and  often  selfish  and  vicious  rulers,  are 
the  “  kingdoms  of  our  Lord  and  His  Anointed  ”  is  a  gross 
libel  upon  the  true  Kingdom  of  Christ,  before  which  they 
must  shortly  fall,  and  upon  its  ‘“Prince  of  Peace  ”  and 
righteous  rulers. — Isa.  32:1. 

Another  serious  injury  resulting  from  that  error  is  that 
the  attention  of  the  children  of  God  has  thereby  been 
attracted  away  from  the  promised  heavenly  kingdom; 
and  they  have  been  led  to  an  improper  recognition  of  and 
intimacy  with  earthly  kingdoms,  and  to  almost  fruitless 
attempts  to  engraft  upon  these  wild,  worldly  stocks  the 
graces  and  morals  of  Christianity,  to  the  neglect  of  the 
gospel  concerning  the  true  Kingdom  and  the  hopes  center¬ 
ing  in  it.  Under  this  deception,  some  are  at  present  very 
solicitous  that  the  name  of  God  should  be  incorporated 
into  the  Constitution  of  the  United  States,  that  thereby 
this  may  become  a  Christian  nation.  The  Reformed  Pres- 


27  o 


The  Plan  of  the  Ages 


byterians  have  for  years  refused  to  vote  or  hold  office  un¬ 
der  this  government,  because  it  is  not  Christ’s  Kingdom. 
Thus  they  recognize  the  impropriety  of  Christians  sharing 
in  any  other.  We  have  great  sympathy  with  this  senti¬ 
ment,  but  not  with  the  conclusion,  that  if  God’s  name 
were  mentioned  in  the  Constitution,  that  fact  would  trans¬ 
form  this  government  from  a  kingdom  of  this  world  to  a 
kingdom  of  Christ,  and  give  them  liberty  to  vote  and  to 
hold  office  under  it.  O,  how  foolish !  How  great  the 
deception  by  which  the  “  Mother  of  harlots  ”  has  made 
all  nations  drunk  (Rev.  17:2);  for  in  a  similar  manner 
it  is  claimed  that  the  kingdoms  of  Europe  were  trans¬ 
ferred  from  Satan  to  Christ,  and  became  “Christian  na¬ 
tions.” 

Let  it  be  seen  that  the  best  and  the  worst  of  earth’s 
nations  are  but  “  kingdoms  of  this  world,”  whose  lease 
of  power  from  God  is  now  about  expired,  that  they  may 
give  place  to  their  ordained  successor,  the  Kingdom  of 
Messiah,  the  Fifth  Universal  Empire  of  earth  (Dan. 
2:44;  7:1 4>  I7>  27 ) — this  view  will  do  much  to  establish 
truth  and  to  overthrow  error. 

But  as  it  is,  the  actions  of  Papacy  in  this  regard,  sanc¬ 
tioned  by  the  Protestant  Reformers,  go  unquestioned 
among  Christian  people.  And  since  they  should  uphold  the 
Kingdom  of  Christ,  they  feel  themselves  bound  to  cham¬ 
pion  the  present  falling  kingdoms  of  so-called  Christen¬ 
dom,  whose  time  is  fast  expiring;  and  thus  their  sympathies 
are  often  forced  to  the  side  of  oppression,  rather  than 
to  the  side  of  right  and  freedom — to  the  side  of  the  king¬ 
doms  of  this  world,  and  the  prince  of  this  world,  rather 
than  to  the  side  of  the  coming  true  Kingdom  of  Christ. — 
Rev.  17:14;  19:11-19. 

The  world  is  fast  coming  to  realize  that  the  “king¬ 
doms  of  this  world  ”  are  not  Christ-like,  and  that  their 
claim  to  be  of  Christ’s  appointment  is  not  unquestionable. 


271 


Kingdoms  of  this  World 

Men  are  beginning  to  use  their  reasoning  powers  on  this 
and  similar  questions;  and  they  will  act  out  their  con- 
victions  so  much  more  violently,  as  they  come  to  realize 
that  a  deception  has  been  practiced  upon  them  in  the  name 
of  the  God  of  Justice  and  the  Prince  of  Peace.  In  fact, 
the  tendency  with  many  is  to  conclude  that  Christianity 
itself  is  an  imposition  without  foundation,  and  that, 
leagued  with  civil  rulers,  its  aim  is  merely  to  hold  in  check 
the  liberties  of  the  masses. 

O  that  men  were  wise,  that  they  would  apply  their 
hearts  to  understand  the  work  and  plan  of  the  Lord ! 
Then  would  the  present  kingdoms  melt  down  gradually — 
reform  would  swiftly  follow  reform,  and  liberty  follow 
liberty,  and  justice  and  truth  would  prevail  until  right¬ 
eousness  would  be  established  in  the  earth.  But  they  will 
not  do  this,  nor  can  they  in  their  present  fallen  state; 
and  so,  armed  with  selfishness,  each  will  strive  for  mas¬ 
tery,  and  the  kingdoms  of  this  world  will  pass  away 
with  a  great  time  of  trouble,  such  as  was  not  since  there 
was  a  nation.  Of  those  who  will  be  vainly  trying  to  hold 
to  a  dominion  which  has  passed  away,  when  the  dominion 
is  given  to  Him  whose  right  it  is,  the  Lord  speaks,  urging 
that  they  are  fighting  against  Him — a  conflict  in  which 
they  are  sure  to  fail.  He  says : — 

“  Why  do  the  nations  tumultuously  assemble,  and  the 
people  meditate  a  vain  thing?  The  kings  of  the  earth 
set  themselves,  and  the  rulers  take  counsel  together  against 
the  Lord,  and  against  His  Anointed,  saying,  Let  us  break 
their  bands  asunder,  and  cast  away  their  cords  from  us. 
He  that  sitteth  in  the  heavens  shall  laugh :  the  Lord 
shall  have  them  in  derision.  Then  shall  He  speak  unto 
them  in  His  wrath,  and  vex  them  in  His  sore  dis¬ 
pleasure  [saying],  I  have  anointed  My  king  upon  My  holy 
hill  of  Zion.  ...  Be  wise  now,  therefore,  O  ye  kings : 
be  instructed,  ye  judges  of  the  earth.  Serve  the  Lord  with 


272 


The  Plan  of  the  Ages 


fear  and  rejoice  with  trembling.  Kiss  [make  friends 
with]  the  Son  [God’s  Anointed]  lest  He  be  angry,  and 
ye  perish  in  the  way;  for  His  wrath  may  soon  be  kindled. 
Blessed  are  all  they  that  take  refuge  in  Him.” — Psa.  2:1- 
6,  10-12. 


THE  KINGDOM  NEAR. 


“Watchman,  tell  us  of  the  night — 

What  its  signs  of  promise  are. 
Traveler,  o’er  yon  mountain’s  height, 
See  that  glory-beaming  star! 
Watchman,  does  its  beauteous  ray 
Aught  of  hope  or  joy  foretell? 
Traveler,  yes,  it  brings  the  day — 
Promised  day  of  Israel. 

“Watchman,  tell  us  of  the  night — 
Higher  yet  that  star  ascends. 

Traveler,  blessedness  and  light, 

Peace  and  truth  its  course  portends. 
Watchman,  will  its  beams  alone 
Gild  the  spot  that  gave  them  birth? 
Traveler,  ages  are  its  own; 

See,  its  glory  fills  the  earth. 

“Watchman,  tell  us,  does  the  morning 
Of  fair  Zion’s  glory  dawn? 

Have  the  signs  that  mark  its  coming 
Yet  upon  thy  pathway  shone? 
Traveler,  yes:  arise!  look  round  thee! 

Light  is  breaking  in  the  skies ! 

Gird  thy  bridal  robes  around  thee! 
Morning  dawns  !  arise !  arise !” 


CHAPTER  XIV. 


THE  KINGDOM  OF  GOD. 


Prominence  of  the  Subject. — The  Character  of  the  Kingdom. — ■ 
The  Kingdom  during  the  Gospel  Age. — False  Views  Corrected 
by  Paul. — Results  of  False  Ideas  of  the  Kingdom. — Two 
Phases  of  the  Kingdom  of  God. — The  Spiritual  Phase  and  its 
Work. — The  Earthly  Phase  and  its  Work. — Their  Harmonious 
Operation. — The  Glory  of  the  Earthly  Phase. — The  Glory 
of  the  Heavenly  Phase. — The  Covenant  Root  from  which 
These  Branches  Grow. — The  Earthly  Phase  of  the  Kingdom, 
Israelitish. — The  Lost  Tribes. — The  Heavenly  Jerusalem. — 
Israel  a  Typical  People. — Israel’s  Loss  and  Recovery. — The 
Elect  Classes. — The  Heirs  of  the  Kingdom. — The  Iron  Rule. — 
An  Illustration  of  the  Object  of  the  Millennial  Reign. — 
The  Kingdom  Delivered  to  the  Father. — God’s  Original  Design 
Fully  Accomplished. 


NY  who  have  not  carefully  examined  this  subject, 


1  X  with  concordance  and  Bible  in  hand,  will  be  sur¬ 
prised,  on  doing  so,  to  find  its  prominence  in  the  Scrip¬ 
tures.  The  Old  Testament  abounds  with  promises  and 
prophecies  in  wThich  the  Kingdom  of  God  and  its  King, 
Messiah,  figure  as  the  very  centre.  It  was  the  hope  of 
every  Israelite  (Luke  3:15)  that  as  a  people  God  would 
exalt  their  nation  under  Messiah;  and  when  the  Lord 
came  to  them,  it  was  as  their  King,  to  establish  the  long 
promised  Kingdom  of  God  upon  the  earth. 

John,  the  forerunner  and  herald  of  our  Lord  Jesus, 
opened  his  mission  with  the  announcement,  “  Repent  ye ; 
for  the  Kingdom  of  Heaven  is  at  hand.”  (Matt.  3:2.) 
The  Lord  commenced  His  ministry  with  the  same  an¬ 
nouncement  exactly  (Matt.  4:17);  and  the  apostles  were 
sent  forth  to  preach  the  same  message.  (Matt.  10:7; 
Luke  9:2.)  Not  only  was  the  kingdom  the  topic  with 
which  the  Lord  began  His  public  ministry,  but  it  was 


274 


The  Plan  of  the  Ages 

really  the  main  topic  of  all  His  preaching  (Luke  8:1; 
4:43;  19:11),  other  subjects  being  mentioned  merely  in 
connection  with  or  in  explanation  of  this  one  subject.  The 
majority  of  His  parables  were  either  illustrations  of  the 
kingdom  from  various  standpoints,  and  in  different  fea¬ 
tures,  or  else  served  to  point  out  entire  consecration  to 
God  as  essential  to  a  share  in  the  kingdom,  and  to  correct 
the  Jewish  misapprehension  that  they  were  sure  of  the 
kingdom  because  natural  children  of  Abraham,  and  hence 
natural  heirs  to  the  promises. 

Our  Lord  Jesus  in  His  talks  with  His  followers  strength¬ 
ened  and  encouraged  their  expectations  of  a  coming  king¬ 
dom,  saying  to  them,  “  I  appoint  unto  you  a  kingdom 
as  My  Father  hath  appointed  unto  Me,  that  ye  may  eat 
and  drink  at  My  table  in  My  kingdom,  and  sit  on  thrones, 
judging  [ruling]  the  twelve  tribes  of  Israel.,,  (Luke  22: 
29,  30.)  And,  again,  “Fear  not,  little  flock;  it  is  your 
Father’s  good  pleasure  to  give  you  the  kingdom.”  (Luke 
12:32.)  And  when,  instead  of  being  crowned  and  en¬ 
throned,  their  recognized  king  was  crucified,  His  disciples 
were  sorely  disappointed.  As  two  of  them  expressed  it 
to  the  supposed  stranger  on  their  way  to  Emmaus  after 
His  resurrection,  they  had  “  trusted  that  it  had  been  He 
which  should  have  redeemed  Israel  ” — delivering  them 
from  the  Roman  yoke  and  making  of  Israel  the  Kingdom 
of  God  in  power  and  glory.  But  they  were  sadly  dis¬ 
appointed  by  the  changes  of  the  few  days  previous.  Then 
Jesus  opened  their  understanding  by  showing  them  from 
the  Scriptures  that  His  sacrifice  was  needful  first  of  all 
before  the  kingdom  could  be  established. — Luke  24:21, 
25-27. 

God  could  have  given  to  Jesus  the  dominion  of  earth 
without  redeeming  man;  for  “The  Most  High  ruleth  over 
the  kingdom  of  men,  and  giveth  it  to  whomsoever  He 
pleaseth.”  (Dan.  4:32.)  But  God  had  a  grander  design 
than  could  have  been  accomplished  by  such  a  plan.  Such 


275 


The  Kingdom  of  God 

a  kingdom  could  have  brought  blessings  which,  however 
good,  could  have  been  of  only  a  temporary  character, 
since  all  of  mankind  were  under  condemnation  to  death. 
To  make  the  blessings  of  His  kingdom  everlasting  and 
complete,  the  race  had  first  to  be  ransomed  from  death 
and  thus  legally  released  from  the  condemnation  which 
passed  upon  all  in  Adam. 

That  in  explaining  the  prophecies  Jesus  revived  the 
disciples’  hope  of  a  coming  kingdom  is  evident  from  the 
fact  that  afterward,  as  He  was  leaving  them,  they  in¬ 
quired,  “  Lord,  wilt  Thou  at  this  time  restore  the  king¬ 
dom  to  Israel  ?  ”  His  answer,  though  not  explicit,  did 
not  contradict  their  hopes.  He  said,  “  It  is  not  for  you 
to  know  the  times  and  seasons  which  the  Father  hath  put 
in  His  own  power.” — Acts  i  :6,  7. 

True,  the  disciples  at  first,  in  common  with  the  entire 
Jewish  nation,  had  an  imperfect  conception  of  the  King¬ 
dom  of  God  in  supposing  it  to  be  exclusively  an  earthly 
kingdom,  even  as  many  to-day  err  in  an  opposite  direction 
in  supposing  it  to  be  exclusively  a  heavenly  kingdom. 
And  many  of  the  parables  and  dark  sayings  of  our  Lord 
Jesus  were  intended  in  due  time  to  correct  these  miscon¬ 
ceptions.  But  He  always  held  forth  the  idea  of  a  kingdom, 
a  government,  to  be  established  in  the  earth  and  to  rule 
among  men.  And  He  not  only  inspired  in  them  a  hope 
for  a  share  in  the  kingdom,  but  He  also  taught  them  to 
pray  for  its  establishment — “  Thy  kingdom  come ;  Thy  will 
be  done  on  earth  as  it  is  in  heaven.” 

To  the  worldly-wise  among  the  Jews,  our  Lord  seemed 
an  impostor  and  fanatic;  and  they  considered  His  disciples 
mere  dupes.  His  wisdom  and  tact,  and  His  miracles, 
they  could  not  well  gainsay,  nor  reasonably  account  for; 
yet,  from  their  standpoint  of  unbelief,  His  claim  that  He 
was  the  heir  of  the  world,  and  would  establish  the  prom¬ 
ised  kingdom  which  should  rule  the  world,  and  that  His 
followers,  all  of  them  from  the  humbler  walks  of  life, 


276 


The  Plan  of  the  Ages 

would  be  joint-rulers  with  Him  in  that  kingdom,  seemed 
too  absurd  for  consideration.  Rome,  with  its  disciplined 
warriors,  its  able  generals  and  immense  wealth,  was  the 
master  of  the  world,  and  was  daily  growing  more  power¬ 
ful.  Who,  then,  was  this  Nazarene  ?  and  who  were 
these  fishermen,  without  money  or  influence,  and  with  but 
a  meager  following  among  the  common  people?  Who 
were  these  that  they  should  talk  about  establishing  the 
kingdom  long  promised  to  be  the  grandest  and  mightiest 
earth  had  ever  known? 

The  Pharisees,  hoping  to  expose  the  supposed  weak¬ 
ness  of  our  Lord’s  claims,  and  thereby  to  undeceive  His 
followers,  demanded  of  Him — When  will  this  kingdom 
which  you  preach  begin  to  make  its  appearance?— when 
will  your  soldiers  arrive? — when  will  this  Kingdom  of 
God  appear?  (Luke  17:20-30.)  Our  Lord’s  answer 
would  have  given  them  a  new  thought  had  they  not 
been  prejudiced  against  Him  and  blinded  by  their  own 
supposed  wisdom.  He  answered  that  His  kingdom  would 
never  appear  in  the  manner  in  which  they  expected  it. 
The  kingdom  which  He  preached,  and  in  which  He  invited 
His  followers  to  joint-heirship,  was  an  invisible  kingdom, 
and  they  must  not  expect  to  see  it.  “  He  answered  them, 
and  said,  The  Kingdom  of  God  cometh  not  with  observa¬ 
tion  [outward  manifestation]  ;  neither  shall  they  say,  Lo 
here !  or,  lo  there !  for  the  Kingdom  of  God  is  [to  be] 
in  your  midst.”  *  In  a  word,  He  showed  that  when  His 
kingdom  should  come,  it  would  be  everywhere  present  and 
everywhere  powerful,  yet  nowhere  visible.  Thus  He  gave 
them  an  idea  of  the  spiritual  kingdom  which  He  preached; 


*  The  Diaglott  and  Rotherham’s  translation  render  this  “among 
you,”  which  is  synonymous  with  “in  your  midst.”  It  certainly  would 
agree  with  no  theory  to  insist  that  the  kingdom  which  Jesus  claimed 
to  be  about  to  establish  would  be  within  the  hearts  of  the  Pharisees, 
whom  he  styled  hypocrites  and  whited  sepulchres.  But  this  kingdom, 
when  established,  will  be  “in  the  midst  of’  or  “among”  all  classes, 
ruling  and  judging  all. 


The  Kingdom  of  God 


2  77 


but  they  were  unprepared  and  received  it  not.  There  was 
a  measure  of  truth  in  the  Jewish  expectation  concerning 
the.  promised  kingdom,  which  will  in  due  time  be  realized, 
as  will  be  shown;  but  our  Lord’s  reference  here  is  to  that 
spiritual  phase  of  the  kingdom,  which  will  be  invisible. 
And  as  this  phase  of  the  kingdom  will  be  first  set  up,  its 
presence  will  be  unseen,  and  for  a  time  unrecognized. 
The  privilege  of  heirship  in  this  spiritual  phase  of  the 
Kingdom  of  God  was  the  only  offer  then  being  made, 
and  has  been  the  one  hope  of  our  high  calling  during 
the  entire  Gospel  age,  which  then  began.  Hence  Jesus 
referred  to  it  exclusively.  (Luke  16:16.)  This  will  be 
more  clearly  seen  as  we  proceed. 

It  was  probably  because  of  this  adverse  public  senti¬ 
ment,  especially  among  the  Pharisees,  that  Nicodemus 
came  to  Jesus  by  night,  being  anxious  to  solve  the  mystery, 
yet  apparently  ashamed  to  acknowledge  publicly  that  such 
claims  had  any  weight  upon  his  mind.  The  conversation 
between  the  Lord  and  Nicodemus  (John  3),  though  but 
partially  recorded,  gives  a  somewhat  further  insight  into 
the  character  of  the  Kingdom  of  God.  Evidently  the  main 
points  of  the  conversation  are  mentioned  that  from  these 
we  may  readily  gather  the  drift  of  the  whole,  which  we 
may  reasonably  paraphrase  as  follows: 

Nicodemus. — “  Rabbi,  we  know  that  Thou  art  a  teacher 
come  from  God;  for  no  man  can  do  these  miracles  that 
Thou  doest,  except  God  be  with  him.”  Yet  some  of  your 
statements  seem  very  inconsistent  to  me,  and  I  come  to 
ask  an  explanation.  For  instance,  you  and  your  disciples 
go  about  proclaiming,  “  The  kingdom  of  heaven  is  at 
hand  ” ;  but  you  have  neither  an  army,  nor  wealth,  nor 
influence,  and  to  all  appearance  this  claim  is  untrue;  and 
in  this  you  seem  to  be  deceiving  the  people.  The 
Pharisees  generally  regard  you  as  an  impostor,  but  I  am 
sure  there  must  be  some  truth  in  your  teachings,  “  for 
no  man  can  do  these  miracles  that  Thou  doest,  except 


278 


The  Plan  of  the  Ages 

God  be  with  him.”  The  object  of  my  visit  is  to  inquire 
of  what  sort,  when  and  whence  is  this  kingdom  you  pro¬ 
claim?  and  when  and  how  is  it  to  be  established? 

Jesus. — Your  request  to  have  a  full  understanding  con¬ 
cerning  the  kingdom  of  heaven  cannot  now  be  answered 
to  your  satisfaction;  not  that  I  do  not  know  about  it  fully, 
but  that  in  your  present  condition  you  could  not  under¬ 
stand  or  appreciate  it,  if  I  would  fully  explain.  “  Except 
a  man  be  begotten  *  from  above,  he  cannot  see  [Greek, 
eidon, f  know,  or  be  acquainted  with]  the  kingdom  of 
God.” 

Even  My  disciples  have  as  yet  very  indistinct  ideas 
of  the  character  of  the  kingdom  they  are  proclaiming.  I 
cannot  tell  them,  for  the  same  reason  that  I  cannot  tell 
you;  and  they  could  not  understand,  for  the  same  reason. 
But,  Nicodemus,  one  peculiarity  of  God’s  dealings  is  that 
He  requires  obedience  to  the  light  already  possessed  be- 


*  The  Greek  word  gennao  and  its  derivatives,  sometimes  translated 
begotten  and  sometimes  born,  really  contains  both  ideas,  and  should 
be  translated  by  either  one  of  these  two  English  words,  according  to 
the  sense  of  the  passage  in  which  it  occurs.  The  two  ideas,  begetting 
aRd  birth,  are  always  in  the  word,  so  that  if  the  one  is  stated,  the 
other  is  always  implied,  as  birth  is  the  natural  consequence  of  begetting, 
and  begetting  the  natural  antecedent  to  birth.  When  the  active  agent 
with  which  gennao  is  associated  is  a  male,  it  should  be  translated 
begotten;  when  a  female,  born.  Thus  in  1  John  2:29;  3:9;  4:7;  5:1, 
18,  gennao  should  be  begotten,  because  God  (masculine)  is  the  active 
agent. 

Sometimes,  however,  the  translation  is  dependent  on  the  nature  of 
the  act,  whether  masculine  or  feminine.  Thus  used  in  conjunction 
with  ek,  signifying  from  or  out  of,  it  should  be  translated  born.  So 
in  John  3:5,  6,  gennao  should  be  translated  born,  as  indicated  by  the 
word  ek—“out  of  water,”  “out  of  flesh,”  “out  of  spirit.” 

t  This  same  Greek  word  is  translated  consider  in  Acts  15:6.  “The 
apostles  and  elders  came  together  for  to  consider  [know  or  understand] 
this  matter.”  The  same  word  is  rendered  behold  in  Rom.  11:22. 
“ Behold  [consider,  understand],  therefore,  the  goodness  and  severity 
of  God;”  also  in  1  John  3:1 — “ Behold  [consider,  know,  understand] 
what  manner  of  love  the  Father  hath  bestowed  upon  us.” 


The  Kingdom  of  God 


279 


fore  more  light  is  given;  and  in  the  selection  of  those 
who  shall  be  accounted  worthy  to  share  the  kingdom,  a 
manifestation  of  faith  is  required.  They  must  be  such 
as  are  willing  to  follow  God’s  leading,  step  by  step,  often 
seeing  only  the  one  advance  step  clearly.  They  walk  by 
faith  and  not  by  sight. 

Nicodemus. — But  I  do  not  understand  you.  What  do 
you  mean  ?  “  How  can  a  man  be  begotten  when  he  is 

old?  can  he  enter  a  second  time  into  his  mother’s  womb, 
and  be  born  ?  ”  Or  do  you  mean  that  the  repentance 
preached  by  “  John  the  Immerser,”  and  signified  by 
baptism  in  water,  is  somehow  a  symbolic  birth?  I  notice 
that  your  disciples  preach  and  baptize  similarly.  Is  this 
the  new  birth  necessary  to  those  who  would  see  or  enter 
your  Kingdom? 

Jesus. — Our  nation  is  a  consecrated  nation,  a  covenant 
people.  They  were  all  baptized  into  Moses  in  the  sea 
and  in  the  cloud  when  they  left  Egypt.  God  accepted 
them  in  Moses,  the  mediator  of  their  covenant,  at  Sinai ; 
but  they  have  forgotten  their  covenant,  some  are  openly 
living  as  publicans  and  sinners,  and  many  others  are  self- 
righteous  hypocrites;  hence  John’s  preaching  and  that  of 
My  disciples  is  repentance — a  return  to  God  and  to  a 
recognition  of  the  covenant  made ;  and  the  baptism  of 
John  signifies  this  repentance  and  reformation  of  heart 
and  life,  and  not  the  new  birth.  But  unless  you  have  more 
than  this  you  will  never  see  the  Kingdom.  Except  in  addi¬ 
tion  to  the  reformation  symbolized  by  John’s  baptism 
you  receive  a  begetting  and  birth  of  the  spirit,  you  cannot 
see  My  Kingdom.  Repentance  will  bring  you  back  to  a 
justified  condition;  in  that  condition  you  will  be  able 
readily  to  recognize  Me  as  Messiah,  the  antitype  of 
Moses;  and  thus  consecrating  to  Me  you  will  be  begotten 
of  the  Father  to  a  new  life  and  the  divine  nature,  which, 
if  it  develop  and  become  quickened,  will  insure  your 
being  born  a  new  creature,  a  spirit  being,  in  the  first 


280  The  Plan  of  the  Ages 

resurrection ;  and  as  such  you  shall  not  only  see  but  share 
the  Kingdom. 

The  change  to  be  wrought  by  this  new  birth  of  the 
Spirit  is  truly  great,  Nicodemus;  for  that  which  is  born 
of  the  flesh  is  flesh,  but  that  which  is  born  of  the  Spirit 
is  spirit.  Wonder  not,  then,  at  My  first  statement,  that 
you  must  be  begotten  from  above  ere  you  can  understand, 
know  and  appreciate  the  things  of  which  you  inquire. 
“Marvel  not  that  I  said  unto  thee,  Ye  must  be  born 
again.”  The  difference  between  your  present  condition, 
born  of  the  flesh,  and  the  condition  of  those  born  of  the 
Spirit,  who  shall  enter  into  or  constitute  the  Kingdom  I 
am  preaching,  is  very  great.  Let  Me  give  you  an  illus¬ 
tration  by  which  you  will  gain  some  idea  of  the  beings 
who,  when  born  of  the  Spirit,  will  constitute  this  King¬ 
dom  : — “  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell  whence  it 
cometh  and  whither  it  goeth — so  is  every  one  that  is  born 
of  the  Spirit.”  As  the  wind  blows  here  and  there,  you 
cannot  see  it,  though  it  exerts  an  influence  all  about  you. 
You  know  not  whence  it  comes  nor  where  it  goes.  This  is 
as  good  an  illustration  as  I  can  give  you  of  those  born 
of  the  Spirit  in  the  resurrection,  those  who  will  “  enter 
into  ”  or  constitute  the  Kingdom  which  I  am  now  preach¬ 
ing.  They  will  all  be  as  invisible  as  the  wind,  and  men, 
not  born  of  the  Spirit,  will  neither  know  whence  they 
come  nor  whither  they  go. 

Nicodemus.— How  can  this  be? — invisible  beings! 

Jesus. — “  Art  thou  a  master  in  Israel,  and  knowest  not 
these  things  ?  ” — that  spirit  beings  can  be  present,  yet 
invisible?  Have  you,  who  attempt  to  teach  others,  never 
read  about  Elisha  and  his  servant,  or  about  Balaam’s  ass? 
and  the  many  instances  in  the  Scriptures  which  illustrate 
this  principle,  that  spirit  beings  can  be  present  among 
men,  yet  invisible?  Furthermore,  you  are  of  the  Phari¬ 
sees,  who  professedly  believe  in  angels  as  spirit  beings. 


The  Kingdom  of  God  281 

But  this  illustrates  what  I  told  you  at  first :  Except  a  man 
be  begotten  from  above,  he  cannot  see  (know,  become 
acquainted  with,  or  understand  as  reasonable)  the  King¬ 
dom  of  God  and  the  various  things  connected  with  it. 

If  you  would  enter  into  and  become  a  joint-heir  with 
Me  of  that  kingdom  which  I  am  announcing,  you  must 
follow  the  light,  step  by  step.  As  you  do  so,  more  light 
will  come,  and  this  as  rapidly  as  you  will  be  prepared 
for  it.  I  have  been  preaching  these  things  now  due  which 
you  can  understand,  and  performing  miracles,  and  you 
acknowledge  Me  to  be  a  teacher  come  from  God,  but  you 
have  not  acted  out  your  faith  and  openly  become  My 
disciple  and  follower.  You  must  not  expect  to  see  more, 
until  you  live  up  to  all  you  do  see ;  then  God  will  give  you 
more  light  and  evidence  for  the  next  step.  “  Verily, 
verily,  I  say  unto  thee,  we  speak  that  we  do  know ,  and 
testify  that  we  have  seen,  and  ye  [Pharisees]  receive  not 
our  witness.  If  I  have  told  you  earthly  things,  and  ye 
believe  not,  how  shall  ye  believe  if  I  tell  you  of  heavenly 
things  ?  ”  It  would  be  useless  for  Me  to  attempt  to  tell 
you  of  heavenly  things,  for  you  would  not  be  convinced 
and  My  preaching  would  seem  the  more  foolish  to  you. 
If  what  I  have  taught,  which  has  been  of  an  earthly 
character,  or  illustrated  by  earthly  things,  which  you  could 
and  do  understand,  has  not  brought  conviction  enough  to 
your  mind  to  lead  you  openly  to  become  My  disciple  and 
follower,  it  would  be  no  more  convincing  to  you  if  I  were 
to  tell  you  of  heavenly  things,  of  which  you  know  noth¬ 
ing;  for  no  man  has  ever  ascended  into  heaven,  hence 
none  could  corroborate  My  testimony.  I,  who  descended 
from  heaven,  alone  understand  heavenly  things.  “  No 
man  hath  ascended  up  to  heaven,  but  He  that  came  down 
from  heaven,  even  the  Son  of  man.”  *  A  knowledge  of 

*  The  words  “ which  is  in  heaven"  (verse  13)  are  not  found  in  the 
most  ancient  and  reliable  MSS. 


2  82 


The  Plan  of  the  Ages 

the  heavenly  things  can  be  received  only  after  the  beget¬ 
ting  of  the  Spirit;  and  the  heavenly  things  themselves, 
when  born  of  the  spirit,  spirit  beings. 

Thus  it  required  patience  on  the  Lord’s  part,  in  declar¬ 
ing  the  nature  of  the  kingdom  to  those  whose  prejudices 
and  (education  hindered  their  seeing  anything  except 
distorted  views  of  the  earthly  phase  of  it.  Nevertheless 
the  selection  of  a  proper  class  to  share  Messiah’s  kingdom 
proceeded,  though  but  a  few  were  selected  from  Israel, 
to  whom  exclusively  it  was  offered  for  seven  years.  As 
God  had  foreseen,  through  their  unreadiness  for  it,  and 
their  failure  to  grasp  and  comply  with  the  conditions 
presented,  the  privilege  of  sharing  in  Messiah’s  kingdom 
passed  from  them  as  a  people,  only  a  remnant  of  whom 
received  it,  and  came  to  the  Gentiles  to  take  out  of 
them  also  “  a  people  for  His  name.”  And  among  these 
also  only  a  remnant,  a  “  little  flock,”  appreciate  the  privi¬ 
lege  and  are  counted  worthy  of  joint-heirship  in  His  king¬ 
dom  and  glory. 

Serious  has  been  the  error  introduced  into  the  nominal 
Christian  Church,  which  misinterprets  this  promised  king¬ 
dom  to  mean  merely  the  Church  nominal  in  its  present 
condition,  and  its  work  merely  a  work  of  grace  in  the 
hearts  of  believers ;  and  to  such  an  extreme  Eas  this  error 
been  carried  that  the  present  unholy  alliance  and  reign 
of  the  Church  nominal  with  the  world  is  believed  by  many 
to  be  the  reign  of  the  Kingdom  of  God  on  the  earth. 
True,  there  is  a  sense  in  which  the  Church  is  now  the 
Kingdom  of  God,  and  a  work  of  grace  is  now  going  on  in 
the  hearts  of  believers;  but  to  consider  this  all,  and  to 
deny  a  veritable  future  Kingdom  of  God  yet  to  be  estab¬ 
lished  under  the  whole  heavens,  in  which  the  wrill  of  God 
will  be  done  as  it  is  in  heaven,  is  to  make  void  and  mean¬ 
ingless  the  strongest  and  most  pointed  promises  recorded 
by  our  Lord  and  the  apostles  and  prophets,  for  our  en¬ 
couragement  and  help  in  overcoming  the  world. 


The  Kingdom  of  God 


283 


In  the  parables  of  our  Lord,  the  Church  is  frequently 
called  the  kingdom;  and  the  Apostle  speaks  of  it  as  the 
kingdom  over  which  Christ  now  reigns,  saying  that  God 
hath  translated  us  out  of  the  kingdom  of  darkness  into  the 
kingdom  of  His  dear  Son.  We  who  accept  of  Christ 
now  recognize  His  purchased  right  of  dominion,  and 
render  Him  grateful  and  voluntary  obedience  before  He 
forcibly  establishes  it  in  the  world.  We  recognize  the 
difference  between  the  laws  of  righteousness,  which  He 
will  enforce,  and  the  kingdom  of  darkness  supported  by 
the  usurper,  at  present  the  prince  of  this  world.  Faith 
in  God's  promises  thus  changes  our  allegiance,  and  we 
reckon  ourselves  subjects  of  the  new  Prince,  and,  by  His 
favor,  joint-heirs  with  Him  in  that  kingdom  yet  to  be  set 
up  in  power  and  great  glory. 

But  this  fact  by  no  means  disannuls  the  promises  that 
ultimately  Christ's  kingdom  shall  be  “  from  sea  to  sea,  and 
from  the  river  to  the  ends  of  the  earth”  (Psa.  72:8); 
that  all  nations  shall  serve  and  obey  Him;  and  that  unto 
Him  every  knee  shall  bow,  of  things  both  in  heaven  and 
on  earth.  (Dan.  7:27;  Phil.  2:10.)  Rather,  on  the  con¬ 
trary,  the  selection  now  of  the  “  little  flock  ”  confirms 
those  promises. 

When  the  parables  of  our  Lord  are  carefully  exam¬ 
ined,  it  will  be  found  that  they  clearly  teach  that  the  com¬ 
ing  or  setting  up  of  the  Kingdom  of  God  in  power  is 
future;  and,  as  a  matter  of  course,  not  until  the  King 
comes.  Thus  the  parable  of  the  young  nobleman  going 
into  a  far  country  to  receive  a  kingdom  and  to  return,  etc. 
(Luke  19:11-15),  clearly  locates  the  establishment  of  the 
Kingdom  at  the  return  of  Christ.  And  the  message  sent 
by  the  Lord  to  the  Church  long  years  afterward  was, 
“  Be  thou  faithful  unto  death,  and  I  will  give  thee  a  crown 
of  life.”  (Rev.  2:10.)  From  this  it  is  evident  that  the 
kings  who  will  reign  with  Him  will  not  be  crowned  nor 
reign  as  kings  in  this  life. 


284  The  Plan  of  the  Ages 

The  Church  at  present,  therefore,  is  not  the  Kingdom 
of  God  set  up  in  power  and  glory,  but  in  its  incipient, 
embryo  condition.  And  so,  indeed,  all  the  expressions 
of  the  New  Testament  with  reference  to  it  teach.  The 
kingdom  of  heaven  now  suffers  violence  at  the  hands  of 
the  world;  the  King  was  maltreated  and  crucified;  and 
whosoever  will  follow  in  His  footsteps  shall  suffer  perse¬ 
cution  and  violence  in  some  form.  This,  it  will  be  ob¬ 
served,  is  true  only  of  the  real  Church,  and  not  of  the 
nominal  one.  But  the  promise  is  held  out  that  if  now  we 
(the  Church,  the  embryo  kingdom)  suffer  with  Christ,  we 
also,  in  due  time,  when  He  takes  to  Himself  His  great 
power  and  reigns,  shall  be  glorified  and  shall  reign  with 
Him. 

James  (2:5),  in  harmony  with  our  Lord’s  teaching, 
tells  us  that  God  has  chosen  the  poor  and  despised  accord¬ 
ing  to  this  world’s  standards,  not  to  reign  now,  but  as 
“  heirs  of  the  kingdom  which  He  hath  promised  A  The 
Lord  says,  “  How  hardly  shall  they  that  have  riches  enter 
into  the  Kingdom  of  God.”  (Mark  10:23.)  It  is  evident 
that  He  does  not  mean  the  nominal  Church,  which  is  now 
reigning  with  the  world;  for  the  rich  are  pressed  into  it. 
Peter  exhorts  the  heirs  of  the  kingdom  to  patience,  perse¬ 
verance,  virtue  and  faith,  saying :  “  Brethren,  give  dili¬ 
gence  to  make  your  calling  and  election  sure;  for  if  ye 
do  these  things  ye  shall  never  fall;  for  so  an  entrance 
shall  be  ministered  unto  you  abundantly  into  the  everlast¬ 
ing  kingdom  of  our  Lord  and  Savior,  Jesus  Christ.” — 2 
Peter  1:10,  11. 

Paul’s  statement  in  Rom.  14:17  is  supposed  by  some 
to  refer  to  a  figurative  kingdom;  but  when  examined  in 
the  light  of  the  context,  it  is  evident  that  the  passage 
means  simply  this:  We,  brethren,  translated  now  into 
the  kingdom  of  God’s  dear  Son,  have  certain  liberties  as 
to  our  food,  etc.,  which  we  had  not  as  Jews  under  the 


The  Kingdom  of  God 


285 


law  (verse  14)  ;  yet  let  us  rather  not  use  this  liberty  if  it 
cause  brethren  who  do  not  yet  realize  it  to  stumble  and 
violate  their  consciences.  Let  us  not,  by  our  liberty  as  to 
our  food,  ruin  our  brother  for  whom  Christ  died;  but 
let  us  remember  that  the  privileges  of  the  kingdom,  both 
now  and  in  the  future,  consist  of  much  greater  blessings 
than  liberty  as  to  food;  namely,  in  our  liberty  as  to 
right-doing,  our  peace  toward  God  through  Christ,  and 
our  joy  in  participating  in  the  Holy  Spirit  of  God.  These 
liberties  of  the  kingdom  (now  and  ever)  are  so  great  that 
the  minor  liberty  as  to  food  may  well  be  sacrificed,  for 
the  present,  for  our  brother’s  good. 

Thus,  no  matter  from  what  Scripture  standpoint  we 
look,  the  idea  that  the  kingdom  promises  are  mythical 
deceptions,  or  that  our  present  conditions  fulfil  these 
promises,  is  contradicted. 

With  the  early  Church,  the  promises  of  kingdom  honor 
and  joint-heirship  with  the  Master  were  strong  incentives 
to  faithfulness  under  present  trials  and  persecutions,  which 
they  had  been  forewarned  to  expect;  and  in  all  the  words 
of  comfort  and  encouragement  in  the  Apocalypse,  given 
to  the  seven  churches,  none  shine  out  more  clearly  and 
forcibly  than  those  which  declare,  “To  him  that  over- 
cometh  will  I  grant  to  sit  with  Me  in  My  throne,  even  as 
I  also  overcame  and  am  set  down  with  My  Father  in  His 
throne  ”;  and,  “  To  him  that  overcometh  will  I  give  power 
over  the  nations.” 

These  are  promises  which  could  not  reasonably  be 
misconstrued  to  apply  to  a  present  work  of  grace  in  the 
heart,  nor  yet  to  a  reign  over  the  nations  in  the  present 
life;  since  they  who  would  overcome  must  do  so  by  death 
in  the  service,  and  thus  gain  the  kingdom  honors. — Rev. 
20 :6. 

But  human  nature  seeks  to  avoid  suffering  and  is  ever 
ready  to  grasp  honor  and  power;  hence  we  find  that 


286 


The  Plan  of  the  Ages 

even  in  the  apostles’  day  some  in  the  Church  were  dis¬ 
posed  to  appropriate  the  promises  of  future  honor  and 
power  to  the  present  life,  and  were  beginning  to  act  as 
though  they  thought  the  time  had  already  come  for  the 
world  to  honor  and  even  to  obey  the  Church.  The  Apostle 
Paul  writes,  correcting  this  error,  knowing  that  such  ideas 
would  have  an  injurious  effect  upon  the  Church  by  cul¬ 
tivating  pride  and  leading  away  from  sacrifice.  He  says 
to  them,  ironically,  ‘‘Now  ye  are  full,  now  ye  are  rich; 
ye  have  reigned  as  kings  without  us.”  And  then  he  adds, 
earnestly,  “  I  would  to  God  ye  did  reign,  that  we  [perse¬ 
cuted  apostles]  also  might  reign  with  you.”  (i  Cor.  4:8.) 
They  were  enjoying  their  Christianity  by  trying  to  get  out 
of  it  and  with  it  as  much  honor  as  possible;  and  the 
Apostle  well  knew  that  if  they  were  faithful  as  followers 
of  the  Lord  they  would  be  in  no  such  condition.  Hence 
he  reminds  them  that  if  indeed  the  long-looked-for  reign 
had  begun,  he  also  would  be  reigning  no  less  than  they, 
and  of  the  fact  that  he  by  faithfulness  was  a  sufferer  for 
the  truth’s  sake,  which  was  a  proof  that  their  reign  was 
premature,  and  a  snare  rather  than  a  glory.  Then,  with 
a  touch  of  irony,  he  adds,  “We  [apostles  and  faithful 
servants]  are  fools  for  Christ’s  sake,  but  ye  are  wise  in 
Christ ;  we  are  weak,  but  ye  are  strong ;  ye  are  honorable, 
but  we  are  despised.”  I  do  not  write  these  things  merely 
to  shame  you:  I  have  a  better  and  a  nobler  object — to 
warn  you;  for  the  path  of  present  honor  leads  not  to 
the  glory  and  honor  to  be  revealed;  but  present  suffering 
and  self-denial  are  the  narrow  path  to  glory,  honor,  im¬ 
mortality  and  joint-heirship  in  the  kingdom.  Wherefore, 
I  beseech  you,  be  ye  followers  of  me.  Suffer  and  be 
reviled  and  persecuted  now,  that  you  may  share  with  me 
the  crown  of  life,  which  the  Lord,  jthe  righteous  judge, 
will  give  me  at  that  day ;  and  not  to  me  only,  but  unto 
all  those  that  love  His  appearing. — 1  Cor.  4:10-17;  2 
Tim.  4:8. 


The  Kingdom  of  God 


287 

But,  after  a  great  deal  of  persecution  had  been  faith¬ 
fully  endured  by  the  early  Church,  theories  began  to 
spread  to  the  effect  that  the  mission  of  the  Church  was 
to  conquer  the  world,  establish  the  kingdom  of  heaven  on 
earth  and  reign  over  the  nations  before  the  Lord’s  second 
advent.  This  laid  the  foundation  for  worldly  intrigue, 
pomp  and  pride,  ostentatious  show  and  ceremony  in  the 
Church,  which  was  designed  to  impress,  captivate  and 
overawe  the  world,  and  which  led  step  by  step  to  the  great 
claims  of  Papacy  that  as  God’s  kingdom  on  earth  it  had 
a  right  to  command  the  respect  and  obedience  to  its  laws 
and  officers  of  every  kindred,  nation  and  people.  Under 
this  false  claim  (and  they  seemingly  deceived  themselves 
as  well  as  others)  Papacy  for  a  time  crowned  and  un¬ 
crowned  the  kings  of  Europe,  and  still  claims  the  authority 
which  it  is  now  unable  to  enforce. 

The  same  idea  through  Papacy  has  come  down  to 
Protestantism,  which  also  claims,  though  more  vaguely, 
that  somehow  the  reign  of  the  Church  is  in  progress; 
and  like  the  Corinthians  its  adherents  are  “  full  ”  and 
“  rich,”  and  reign  “  as  kings,”  as  graphically  described  by 
our  Lord.  (Rev.  3  :iy,  18.)  Thus  it  has  come  to  pass  that 
the  merely  nominal  members  of  the  Church — those  not 
really  converted,  not  really  wheat,  but  tares,  mere  imita¬ 
tions  of  the  wheat — far  outnumber  the  true  disciples  of 
Christ.  And  these  are  much  opposed  to  every  real  sacri¬ 
fice  and  self-denial,  do  not  suffer  persecution  for  right¬ 
eousness’  (truth’s)  sake,  and  at  most  hold  to  only  a  form 
of  fastings,  etc.,  instead.  They  are  really  reigning  with 
the  world  and  are  not  in  the  line  of  preparation  for  shar¬ 
ing  in  the  real  kingdom  which  is  to  be  set  up  by  our  Lord 
at  His  second  presence. 

To  any  careful  observer,  there  is  a  manifest  incon¬ 
gruity  between  this  view  and  the  teaching  of  Jesus  and 
the  apostles.  They  taught  that  there  can  be  no  kingdom 


288 


The  Plan  of  the  Ages 

until  the  King  comes.  (Rev.  20:6;  3:21;  2  Tim.  2:12.) 
Consequently  the  kingdom  of  heaven  must  suffer  vio¬ 
lence  until  that  time,  when  it  shall  be  set  up  in  glory  and 
power. 


TWO  PHASES  OF  THE  KINGDOM  OF  GOD. 

While  it  is  true,  as  stated  by  our  Lord,  that  the  King¬ 
dom  of  God  cometh  not — does  not  make  its  first  appear¬ 
ance — with  outward  show,  in  due  time  it  is  to  be  made 
manifest  to  all  by  outward,  visible  and  unmistakable  signs. 
When  fully  set  up,  the  Kingdom  of  God  will  be  of  two 
parts,  a  spiritual  or  heavenly  phase  and  an  earthly  or 
human  phase.  The  spiritual  will  always  be  invisible  to 
men,  as  those  composing  it  will  be  of  the  divine,  spiritual 
nature,  which  no  man  hath  seen  nor  can  see  (1  Tim.  6:16; 
John  1  :i8)  ;  yet  its  presence  and  power  will  be  mightily 
manifested,  chiefly  through  its  human  representatives, 
who  will  constitute  the  earthly  phase  of  the  Kingdom  of 
God. 

Those  who  will  constitute  the  spiritual  phase  of  the 
kingdom  are  the  overcoming  saints  of  the  Gospel  age — 
the  Christ,  head  and  body — glorified.  Their  resurrection 
and  exaltation  to  power  precedes  that  of  all  others,  be¬ 
cause  through  this  class  all  others  are  to  be  blessed.  (Heb. 
11:39,  40.)  Theirs  is  the  first  resurrection.  (Rev.  20-. 
5.*)  The  great  work  before  this  glorious  anointed  com- 

*  In  this  verse  the  words  “But  the  rest  of  the  dead  lived  not 
again  until  the  thousand  years  were  ■finished”  are  spurious.  They 
are  not  found  in  the  oldest  and  most  reliable  Greek  MSS.,  the  Sinaitic, 
Vatican  Nos.  1209  and  1160,  nor  the  Syriac  MS.  We  must  remember 
that  many  passages  found  in  the  modern  copies  are  additions  which 
do  not  properly  belong  to  the  Bible.  Since  commanded  not  to  add 
to  the  Word  of  God,  it  is  our  duty  to  repudiate  such  additions  as 
soon  as  their  spurious  character  is  established.  The  words  indicated 
probably  crept  into  the  text  by  accident,  in  the  fifth  century;  for  no 
MS.  of  earlier  date  (either  Greek  or  Syriac)  contains  this  clause.  It 
was  probably  at  first  merely  a  marginal  comment  made  by  a  reader, 
expressive  of  his  thought  upon  the  text,  and  copied  into  the  body 


The  Kingdom  of  God  289 

pany — the  Christ — necessitates  their  exaltation  to  the  di¬ 
vine  nature :  no  other  than  divine  power  could  accomplish 
it.  Theirs  is  a  work  pertaining  not  only  to  this  world, 
but  to  all  things  in  heaven  and  in  earth — among  spiritual 
as  well  as  among  human  beings. — Matt.  28:18;  Col.  1:20; 
Eph.  1:10;  Phil.  2:10;  1  Cor.  6:3. 

The  work  of  the  earthly  phase  of  the  Kingdom  of  God 
will  be  confined  to  this  world  and  to  humanity.  And 
those  so  highly  honored  as  to  have  a  share  in  it  will  be 
the  most  exalted  and  honored  of  God  among  men.  These 
are  the  class  referred  to  in  Chapter  VIII.  (page  145), 
whose  judgment  day  was  previous  to  the  Gospel  age. 
Having  been  tried  and  found  faithful,  in  the  awakening 


of  the  text  by  some  subsequent  transcriber  who  failed  to  distinguish 
between  the  text  and  the  comment. 

However,  the  repudiation  of  this  clause  is  not  essential  to  the 
“Plan”  as  herein  set  forth;  for  the  rest  of  the  dead — the  world  at 
large — will  not  live  again  in  the  full  sense,  in  the  perfect  sense  that 
Adam  lived  before  he  sinned  and  came  under  the  sentence  “dying 
thou  shalt  die.”  Perfect  life  without  weakness  or  dying  is  the  only 
sense  in  which  God  recognizes  the  word  life.  From  His  standpoint 

all  the  world  has  already  lost  life,  is  dying,  and  might  now  be  more 
properly  described  as  dead  than  as  alive. — 2  Cor.  5:14;  Matt.  8:22. 

The  word  resurrection  (Greek,  anastasis)  signifies  raising  up.  As 
related  to  man,  it  signifies  raising  up  man  to  that  condition  from 
which  he  fell,  to  full  perfection  of  manhood — the  thing  lost  through 
Adam.  The  perfection  from  which  our  race  fell  is  the  perfection 

to  which  they  will  gradually  rise,  during  the  Millennial  age  of  restitu¬ 
tion  or  resurrection  (raising  up).  The  Millennial  age  is  not  only 

the  age  of  trial,  but  also  the  age  of  blessing,  and  through  resurrection 
or  restitution  to  life  all  that  was  lost  is  to  be  restored  to  all  who, 
when  they  know  and  have  opportunity,  gladly  obey.  The  process  of 
resurrection  will  be  a  gradual  one,  requiring  the  entire  age  for  its  full 
accomplishment;  though  the  mere  awakening  to  a  measure  of  life  and 
consciousness,  as  at  present  enjoyed,  will  of  course  be  a  momentary 
work.  Consequently  it  will  not  be  until  the  thousand  years  are  fin¬ 
ished  that  the  race  will  have  fully  attained  the  complete  measure  of 
life  lost  in  Adam.  And  since  anything  short  of  perfect  life  is  a  con¬ 
dition  of  partial  death,  it  follows  that,  although  the  above  words 
are  no  part  of  the  inspired  record,  it  would  be  strictly  true  to  say 
that  the  rest  of  the  dead  will  not  live  again  (will  not  regain  the 

fulness  of  life  lost)  until  the  thousand  years  of  restitution  and  bless¬ 
ing  are  complete. 


290  The  Plan  of  the  Ages 

they  will  not  be  brought  forth  to  judgment  again,  but  will 
at  once  receive  the  reward  of  their  faithfulness— an  in¬ 
stantaneous  resurrection  to  perfection  as  men.  (Others 
than  these  and  the  spiritual  class  will  be  gradually  raised 
to  perfection  during  that  Millennial  age.)  Thus  this  class 
will  be  ready  at  once  for  the  great  work  before  it  as  the 
human  agents  of  the  Christ  in  restoring  and  blessing  the 
remainder  of  mankind.  As  the  spiritual  nature  is  neces¬ 
sary  to  the  accomplishment  of  the  work  of  Christ,  so 
perfect  human  nature  is  appropriate  for  the  future  accom¬ 
plishment  of  the  work  to  be  done  among  men.  These 
will  minister  among  and  be  seen  of  men,  while  the  glory 
of  their  perfection  will  be  a  constant  example  and  an  in¬ 
centive  to  other  men  to  strive  to  attain  the  same  perfec¬ 
tion.  And  that  these  ancient  worthies  will  be  in  the 
human  phase  of  the  kingdom  and  seen  of  mankind  is 
fully  attested  by  Jesus’  words  to  the  unbelieving  Jews 
who  were  rejecting  Him.  He  said,  “Ye  shall  see  Abra¬ 
ham,  Isaac  and  Jacob,  and  all  the  prophets,  in  the  King¬ 
dom  of  God.”  It  should  be  noticed  also,  that  the  Master 
does  not  mention  that  He  or  the  apostles  will  be  visible 
with  Abraham.  As  a  matter  of  fact,  men  will  see  and 
mingle  with  the  earthly  phase  of  the  kingdom,  but  not  with 
the  spiritual;  and  some  will,  no  doubt,  be  sorely  vexed 
to  find  that  they  rejected  so  great  an  honor. 

We  are  not  given  explicit  information  as  to  the  exact 
manner  in  which  these  twro  phases  of  the  heavenly  king¬ 
dom  will  harmoniously  operate;  but  we  have  an  illustra¬ 
tion  of  the  manner  in  which  they  may  operate,  in  God’s 
dealings  with  Israel  through  their  representatives,  Moses, 
Aaron,  Joshua,  the  prophets,  etc. — though  the  coming 
manifestations  of  divine  power  will  far  exceed  those  of 
that  typical  age;  for  the  work  of  the  coming  age  com¬ 
prises  the  awakening  of  all  the  dead  and  the  restoration 
of  the  obedient  to  perfection.  This  work  will  necessitate 
the  establishment  of  a  perfect  government  among  men, 


The  Kingdom  of  God 


291 


with  perfect  men  in  positions  of  control,  that  they  may 
rightly  order  the  affairs  of  state.  It  will  necessitate  the 
appointment  of  proper  educational  facilities  of  every 
character,  as  well  as  philanthropic  measures  of  various 
kinds.  And  this  noble  work  of  thus  elevating  the  race  by 
sure  and  steady  steps  (under  the  direction  of  the  unseen 
spiritual  members  of  the  same  kingdom)  is  the  high  honor 
to  which  the  ancient  worthies  are  appointed,  and  for 
which  they  will  come  forth  prepared  soon  after  the  final 
wreck  of  the  kingdoms  of  this  world  and  the  binding  of 
Satan,  their  prince.  And  as  the  divinely  honored  repre¬ 
sentatives  of  the  heavenly  kingdom,  they  will  soon  receive 
the  honor  and  co-operation  of  all  men. 

To  gain  a  place  in  the  earthly  phase  of  the  kingdom 
of  God  will  be  to  find  the  gratification  of  every  desire 
and  ambition  of  the  perfect  human  heart.  It  will  be  a 
glorious  and  satisfying- portion  from  the  first  entrance 
into  it,  and  yet  the  glory  will  accumulate  as  time  ad¬ 
vances  and  the  blessed  work  progresses.  And  when,  at 
the  end  of  a  thousand  years,  the  great  work  of  restitution 
is  accomplished  by  the  Christ  (in  great  measure  through 
the  agency  of  these  noble  human  co-workers)  ;  when  the 
whole  human  race  (except  the  incorrigible— -Matt.  25:46; 
Rev.  20:9)  stands  approved,  without  spot,  or  wrinkle,  or 
any  such  thing,  in  the  presence  of  Jehovah,  these  who 
were  instrumental  in  the  work  will  shine  among  their 
fellow-men  and  before  God  and  Christ  and  the  angels,  as 
"the  stars  forever  and  ever.”  (Dan.  12:3.)  Their  work 
and  labor  of  love  will  never  be  forgotten  by  their  grateful 
fellow-men.  They  will  be  held  in  everlasting  remem¬ 
brance. — Psa.  112:6. 

But  great  as  will  be  the  accumulating  glory  of  those 
perfect  men  who  will  constitute  the  earthly  phase  of  the 
kingdom,  the  glory  of  the  heavenly  will  be  the  glory  that 
excelleth.  While  the  former  will  shine  as  the  stars  for¬ 
ever,  the  latter  will  shine  as  the  brightness  of  the  firma- 


292  The  Plan  of  the  Ages 

ment — as  the  sun.  (Dan.  12:3.)  The  honors  of  heaven 
as  well  as  of  earth  shall  be  laid  at  the  feet  of  the  Christ, 
The  human  mind  can  approximate,  but  cannot  clearly 
conceive,  the  glory  to  be  revealed  in  the  Christ  through 
the  countless  ages  of  eternity. — Rom.  8:18;  Eph.  2:7-12. 

It  is  through  these  two  phases  of  the  kingdom  that 
the  promise  to  Abraham  is  to  be  verified — “  In  thee  and 
in  thy  seed  shall  all  the  families  of  the  earth  be  blessed.” 
“  Thy  seed  shall  be  as  the  sand  of  the  sea,  and  as  the 
stars  of  heaven  ” — an  earthly  and  a  heavenly  seed,  both 
God’s  instruments  of  blessing  to  the  world.  Both  phases 
of  the  promises  were  clearly  seen  and  intended  by  God 
from  the  beginning,  but  only  the  earthly  was  seen  by 
Abraham.  And  though  God  selected  from  the  natural 
seed  the  chief  of  the  spiritual  class  (the  apostles  and 
others),  and  proffered  the  chief  blessing,  the  spiritual, 
to  all  of  that  nation  living  in  the  due  time  for  that  heav¬ 
enly  call,  this  was  just  so  much  beyond  what  Abraham 
ever  saw  in  the  covenant — favor  upon  favor. 

Paul  (Rom.  11:17)  speaks  of  the  Abrahamic  covenant 
as  a  root  out  of  which  fleshly  Israel  grew  naturally ,  but 
into  which  the  Gentile  believers  were  grafted  when  the 
natural  branches  were  cut  off  because  of  unbelief.  This 
proves  the  double  fulfilment  of  the  promise  in  the  de¬ 
velopment  of  the  two  seeds,  earthly  (human)  and  heav¬ 
enly  (spiritual),  which  will  constitute  the  two  phases  of 
the  kingdom.  This  root-covenant  bears  these  two  dis¬ 
tinct  kinds  of  branches,  each  of  which  in  the  resurrection 
will  bear  its  own  distinct  kind  of  perfect  fruitage — the 
human  and  spiritual  classes  in  kingdom  power.  In  order 
of  development  it  was  first  the  natural  (earthly),  after¬ 
ward  the  heavenly  rulers;  but  in  order  of  grandeur  of 
position  and  time  of  instalment,  it  will  be  first  the  spir¬ 
itual,  afterward  the  natural ;  and  so  there  are  last  which 
shall  be  first,  and  first  which  shall  be  last. — Matt.  19:30; 
Luke  16:16. 


The  Kingdom  of  God  293 

The  promise  made  to  Abraham,  to  which  Stephen 
refers  (Acts  7:5),  and  in  which  Israel  trusted,  was 
earthly :  it  related  to  the  land.  God  “  promised  that  He 
would  give  it  to  him  for  a  possession,”  said  Stephen.  And 
God  said  to  Abraham,  “  Lift  up  now  thine  eyes,  and  look 
from  the  place  where  thou  art,  northward  and  southward 
and  eastward  and  westward;  for  all  the  land  which  thou 
seest,  to  thee  will  I  give  it,  and  to  thy  seed  forever.  And 
I  will  make  thy  seed  as  the  dust  of  the  earth,  so  that  if 
a  man  can  number  the  dust  of  the  earth,  then  shall  thy 
seed  be  numbered.  Arise,  walk  through  the  land,  in  the 
length  of  it  and  in  the  breadth  of  it;  for  I  will  give  it 
unto  thee.”  (Gen.  13:14-17.)  Stephen  shows  that  this 
promise  must  yet  be  fulfilled ;  for  he  declares  that  God 
gave  Abraham  “none  inheritance  in  it  [in  the  land],  no, 
not  so  much  as  to  set  his  foot  on.” 

The  Apostle,  writing  of  this  same  class  of  ancient  wor¬ 
thies— Abraham  among  others — agrees  with  Stephen’s 
statement  that  the  promise  to  Abraham  has  not  yet  been 
fulfilled ;  and  he  goes  further  and  shows  that  those  earthly 
promises  cannot  and  will  not  be  fulfilled  until  the  still 
higher  heavenly  promises  concerning  the  Christ  (Head 
and  body)  are  fulfilled.  He  says  of  them:  “These  all 
died  in  faith,  not  [/.  e.,  without]  having  received  [the  ful¬ 
filment  of]  the  promise,  God  having  provided  some  better 
thing  for  us  [the  Christ],  that  they  without  us  should  not 
be  made  perfect.”  (Heb.  11  :i3,  39,  40.)  Thus  is  shown 
again  that  the  Redeemer  and  Restorer  is  spiritual,  having 
given  up  the  human  a  sacrifice  for  all,  and  that  from  this 
spiritual  class  when  highly  exalted  all  blessings  must  pro¬ 
ceed,  whoever  may  be  honored  as  its  instruments  or  agents. 
—Rom.  12:1;  Gal.  3:29. 

The  earthly  phase  of  the  kingdom  is  thus  seen  to  be 
Israelitish ;  and  around  this  fact  cluster  those  many  proph¬ 
ecies  which  relate  to  the  prominence  of  that  nation  in 
God’s  plan  for  the  future  blessing  of  the  world,  when 


294 


The  Plan  of  the  Ages 

their  tabernacle,  fallen  in  the  dust,  shall  be  restored,  and 
Jerusalem  shall  be  a  praise  in  the  whole  earth.  We  find 
statements  by  both  prophets  and  apostles  which  clearly 
indicate  that  in  the  times  of  restitution  Israel  as  a  nation 
will  be  the  first  among  the  nations  to  come  into  harmony 
with  the  new  order  of  things;  that  the  earthly  Jerusalem 
will  be  rebuilt  upon  her  old  heaps;  and  that  their  polity 
will  be  restored  as  in  the  beginning  under  princes  or 
judges.  (Isa.  1:26;  Psa.  45:16;  Jer.  30:18.)  And  what 
could  be  more  reasonably  expected  than  that  Israel  should 
first  of  all  rejoice  to  recognize  the  prophets  and  patriarchs? 
and  that  their  acquaintance  with  and  long  discipline  under 
the  law  should  have  prepared  them  for  tractability  and 
obedience  under  the  authority  of  the  kingdom?  And  while 
Israel  will  be  the  first  of  the  nations  to  be  recognized  and 
blessed,  it  is  written  also  of  Israel  that  “  The  Lord  shall 
save  the  tents  of  Judah  first.” 

We  do  not  deem  it  of  importance  to  enter  into  a  dis¬ 
cussion  as  to  where  the  “  lost  tribes  ”  of  Israel  are  to  be 
sought.  It  may  or  may  not  be  true,  as  some  claim,  that 
those  “  lost  tribes  ”  are  traceable  to  certain  civilized  na¬ 
tions  of  the  present  day.  But  though  some  of  the  sug¬ 
gested  proofs  are  not  unreasonable,  yet,  as  a  whole,  it  is 
largely  inference  and  guess-work.  But  should  it  yet  be 
clearly  demonstrated  that  some  of  the  civilized  nations  are 
descendants  of  the  lost  tribes,  it  would  prove  no  advan¬ 
tage  to  them  under  the  “  heavenly  ”  “  high  calling,”  which, 
since  their  national  rejection,  knows  no  difference  between 
Jew  and  Greek,  bond  and  free.  Should  such  evidence  ever 
become  clear  (which  as  yet  it  is  not),  it  would  be  in  per¬ 
fect  harmony  with  the  prophecies  and  promises  relating 
to  that  nation  yet  awaiting  fulfilment  in  and  under  the 
earthly  phase  of  the  kingdom. 

Natural  attachment,  as  well  as  a  still  surviving  measure 
of  trust  in  the  long  unfulfilled  promises,  and  all  their 
natural  prejudices,  will  be  favorable  to  Israel’s  general 


295 


The  Kingdom  of  God 

and  speedy  acceptance  of  the  new  rulers;  while  their 
habits  of  measurable  obedience  to  the  law  will  also  be 
favorable  to  their  speedy  harmony  with  the  principles  of 
the  new  government. 

As  Jerusalem  was  the  seat  of  empire  under  the  typical 
Kingdom  of  God,  it  will  again  occupy  the  same  position, 
and  be  “  the  city  of  the  Great  King.”  (Psa.  48.2;  Matt. 
5:35.)  A  city  is  a  symbol  of  a  kingdom  or  dominion, 
and  so  God’s  Kingdom  is  symbolized  by  the  New  Jerusa¬ 
lem,  the  new  dominion  coming  from  heaven  to  earth.  At 
first  it  will  consist  of  only  the  spiritual  class,  the  Bride 
of  Christ,  which,  as  seen  by  John,  will  gradually  come 
down  to  earth ;  that  is,  it  will  gradually  come  into  power 
as  the  present  empires  break  in  pieces,  during  the  Day 
of  the  Lord.  In  due  time,  however,  the  earthly  phase 
of  this  city  or  government  will  be  established,  parts  or 
members  of  which  will  be  the  ancient  worthies.  There 
will  not  be  two  cities  (governments),  but  one  city,  one 
heavenly  government,  the  one  for  which  Abraham  looked, 
“  a  city  which  hath  foundations  ” — a  government  estab¬ 
lished  in  righteousness,  being  founded  upon  the  sure  rock 
foundation  of  the  righteousness  of  Christ  the  Redeemer, 
the  value  of  man’s  ransom  which  He  gave,  and  the  firm¬ 
ness  of  divine  justice,  which  can  no  more  condemn  the 
redeemed  than  it  could  previously  excuse  the  guilty. — 
Rom.  8:31-34;  1  Cor.  3:11. 

Glorious  City  of  Peace !  whose  walls  signify  salvation, 
protection  and  blessing  to  all  who  enter  it,  whose  foun¬ 
dations  laid  in  justice  can  never  be  moved,  and  whose 
builder  and  designer  is  God !  It  is  in  the  light  which 
will  shine  from  this  glorious  city  (kingdom)  of  God  that 
the  nations  (people)  will  walk  on  the  highway  of  holiness, 
up  to  perfection  and  to  full  harmony  with  God. — Rev. 
21 124.* 

*  The  following  words  are  omitted  from  this  verse  by  the  most 
authentic  ancient  manuscripts,  viz.,  "of  them  which  are  saved,"  also 
“ and  honor”  The  latter  words  are  also  lacking  from  verse  26. 


296  The  Plan  of  the  Ages 

When  mankind  reaches  perfection  at  the  close  of  the 
Millennial  age,  as  already  shown,  they  will  be  admitted 
into  membership  in  the  Kingdom  of  God  and  given  the 
entire  control  of  earth  as  at  first  designed — each  man  a 
sovereign,  a  king.  This  is  clearly  shown  in  the  symbolic 
prophecy  of  John  (Rev.  21 :24-26)  ;  for  in  vision  he  not 
only  saw  the  people  walk  in  the  light  of  it,  but  he  saw  the 
kings  enter  it  in  glory;  yet  none  could  enter  who  would 
defile  it.  None  can  become  identified  with  that  city  (king¬ 
dom)  who  has  not  first  been  thoroughly  tested;  none  who 
would  work,  or  love  to  work,  deceit  and  unrighteousness; 
only  those  whom  the  Lamb  will  write  as  worthy  of  life 
everlasting,  and  to  whom  He  will  say,  “  Come,  ye  blessed 
of  My  Father,  inherit  the  kingdom  prepared  for  you.” 

It  should  be  remembered,  then,  that  though  undoubtedly 
the  literal  city  of  Jerusalem  will  be  rebuilt,  and  though 
probably  it  will  become  the  capital  of  the  world,  yet 
many  prophecies  which  mention  Jerusalem  and  its  future 
glories  refer,  under  that  as  a  symbol,  to  the  Kingdom  of 
God  to  be  established  in  great  splendor. 

Concerning  the  future  glory  of  the  earthly  phase  of 
the  kingdom  as  represented  in  Jerusalem,  the  prophets 
speak  in  glowing  terms,  saying:  “  Break  forth  into  joy, 
sing  together,  ye  waste  places  of  Jerusalem;  for  the  Lord 
hath  comforted  His  people,  He  hath  redeemed  Jerusalem.” 
“  Behold,  I  create  Jerusalem  a  rejoicing,  and  her  people  a 
joy.”  “Rejoice  ye  with  Jerusalem  and  be  glad  with  her, 
.  .  .  that  ye  may  be  delighted  with  the  abundance  of  her 
glory;  for  saith  the  Lord,  Behold,  I  will  extend  peace 
to  her  like  a  river,  and  the  glory  of  the  Gentiles  like  a 
flowing  stream.”  “At  that  time  they  shall  call  Jerusalem 
the  throne  of  the  Lord,  and  all  nations  shall  be  gathered 
unto  it.”  “  And  many  people  shall  go  and  say,  Come  ye, 
and  let  us  go  up  to  the  mountain  [kingdom]  of  the  Lord, 
to  the  house  of  the  God  of  Jacob;  and  He  will  teach  us 
of  His  ways,  and  we  will  walk  in  His  paths;  for  out  of 


297 


The  Kingdom  of  God 

Zion  [the  spiritual  phase]  shall  go  forth  the  law,  and 
the  word  of  the  Lord  from  Jerusalem  ” — the  earthly  phase. 
— Isa.  52:9;  65:18;  66:10-12;  Jer.  3:17;  Isa.  2:3. 

When  considering  the  many  precious  promises  of  future 
blessing  made  to  Israel,  and  expecting  an  accurate  ful¬ 
filment  of  them  to  that  people,  it  is  proper  that  we  should 
remember  that  as  a  people  they  are  typical,  as  well  as 
actual.  In  one  aspect  they  are  typical  of  the  whole  world 
of  mankind;  and  their  Law  Covenant,  of  obedience  and 
life,  was  typical  of  the  New  Covenant  to  be  established 
with  the  world  during  the  Millennial  and  future  ages. 

The  blood  of  atonement  under  their  typical  covenant, 
and  the  priesthood  which  applied  it  to  that  nation,  typified 
the  blood  of  the  New  Covenant  and  the  Royal  Priesthood 
which  will,  during  the  Millennium,  apply  its  cleansings 
and  blessings  to  the  whole  world.  Thus  their  priesthood 
typified  the  Christ,  and  that  nation  typified  all  for  whom 
the  real  sacrifice  was  made,  and  to  whom  the  real  blessings 
will  come — “  every  man,”  “  the  whole  world.” 

Then  let  us  remember  that  though  the  future  blessings, 
like  the  past,  will  be  to  the  Jew  first,  and  also  to  the  Gen¬ 
tile,  it  will  be  in  the  matter  of  time  only  that  the  Jews 
will  have  the  precedence  to  divine  favor;  and  this  we  have 
shown  would  be  a  natural  consequence  of  their  training 
under  the  Law,  which  in  due  time  will  serve  its  purpose  to 
bring  them  to  Christ.  Though  it  brought  only  a  remnant 
of  them  at  the  first  advent,  it  will  bring  them  as  a  people 
at  the  second  advent,  and  as  a  people  they  will  be  a  first- 
fruit  among  the  nations.  Ultimately  every  blessing  prom¬ 
ised  to  Israel,  except  those  pertaining  to  the  elected 
classes,  will  have,  not  only  its  actual  fulfilment  in  that 
people,  but  also  its  antitypical  fulfilment  in  all  the  families 
of  the  earth.  Under  that  government  “  God  will  render 
to  every  man  according  to  his  deeds — glory,  honor,  and 
peace  to  every  man  that  worketh  good,  to  the  Jew  first, 


298  The  Plan  of  the  Ages 

and  also  to  the  Gentile ;  for  there  is  no  respect  of  persons 
with  God.” — Rom.  2:6,  10,  11. 

The  Apostle  Paul  calls  our  attention  specially  to  the 
sureness  of  God’s  promises  to  Israel  in  the  future,  and 
shows  what  favors  they  lost  by  unbelief,  and  what  favors 
are  still  sure.  He  says  that  it  was  because  of  pride,  hard¬ 
ness  of  heart  and  unbelief  that  Israel  as  a  people  had  not 
obtained  that  for  which  they  sought — the  chief  place  in 
divine  favor  and  service.  Paul’s  reference  here  is  not 
to  all  the  generations  of  Israel,  from  Abraham  down, 
but  to  those  generations  living  at  the  time  of  the  first  ad¬ 
vent;  and  his  words  would  apply  to  all  their  generations 
which  have  lived  during  the  Gospel  age,  the  age  wherein 
the  chief  favor  has  been  offered — -the  high  calling  to  the 
divine  nature  and  joint-heirship  with  Jesus.  This  favor 
Israel  as  a  people  has  failed  to  recognize  and  lay  hold  of. 
And  though  God  visited  the  Gentiles  and  called  man}’’  of 
them  through  the  gospel,  they,  like  fleshly  Israel,  will  fail 
to  obtain  the  heavenly  prize.  Nevertheless,  a  class,  a 
remnant,  a  little  flock  from  among  all  the  called  ones,  heeds 
the  call,  and,  by  obedience  and  self-sacrifice,  makes  its 
calling  and  election  sure.  Thus  what  Israel  as  a  people 
failed  to  obtain,  and  what  the  nominal  Christian  Church 
also  fails  to  obtain,  is  given  to  the  elect  or  selected  class, 
the  faithful  “body  of  Christ” — elect  or  chosen  (according 
to  the  fore-knowledge  of  God)  through  sanctification  of 
the  spirit  and  belief  of  the  truth. — 2  Thes.  2:13;  1  Pet. 
1 :2. 

But  though,  through  the  rejection  of  Messiah,  Israel 
did  lose  all  this  special  favor,  yet  Paul  shows  that  this  did 
not  prove  them  entirely  cut  off  from  favor;  for  they  still 
had  the  same  privilege  of  being  grafted  into  Christ  and 
the  spiritual  favors  which  the  rest  of  mankind  enjoyed,  if, 
during  the  time  that  call  was  being  made,  they  accepted  in 
faith;  for,  argues  Paul,  God  is  as  able  to  graft  them  in 


The  Kingdom  of  God  299 

again  as  to  graft  in  wild  branches,  and  as  willing,  if  they 
continue  not  in  unbelief. — Rom.  11  123,  24. 

Moreover,  Paul  argues  that  though  Israel  lost  the  chief 
blessing,  “  which  he  seeketh  for,”  the  chief  place  in  God’s 
kingdom,  yet  it  remains  that  great  promises  are  still 
due  to  be  fulfilled  toward  that  people;  for,  he  reasons, 
God’s  gifts,  callings,  covenants  and  promises  are  not  to 
be  turned  aside  unfulfilled.  God  knew  the  end  from  the 
beginning;  He  knew  that  Israel  would  reject  Messiah; 
and  His  unequivocal  promises  to  them  in  view  of  this 
knowledge  give  us  assurance  that  Israel  is  yet  to  be  used 
of  the  Lord  in  service,  as  His  agency  in  blessing  the  world, 
though  “  Israel  hath  not  obtained  that  which  he  seeketh 
for  ” — the  chief  favor.  Paul  then  proceeds  to  show  that 
God’s  covenant  promises  to  Israel  were  of  such  a  nature 
as  to  leave  it  open  and  indefinite  whether  as  a  people 
they  would  be  the  heavenly  or  the  earthly  seed — whether 
they  would  inherit  and  fulfil  the  higher  or  the  lower  serv¬ 
ice  mentioned  in  the  promises.  God  kept  secret  the  higher 
spiritual  favor  until  due  time,  and  the  promises  made  to 
them  mentioned  the  earthly  favor  only,  though  He  favored 
them  by  the  first  offer  of  the  spiritual  favors  also,  and  so 
offered  them  more  than  He  had  ever  promised.  In  a 
word,  the  heavenly  promises  were  hidden  in  the  earthly. 
These  promises,  says  Paul,  cannot  fail,  and  the  offering 
of  the  hidden  favor  first,  and  Israel’s  blind  rejection  of  it, 
in  no  way  invalidates  or  disannuls  the  other  feature  of 
the  promise.  Hence  he  declares  that  though  Israel  as  a 
nation  is  cast  off  from  favor  during  the  time  the  Bride  of 
Christ  is  being  selected  from  both  Jews  and  Gentiles,  yet 
the  time  will  come  when,  the  Deliverer  (Christ,  Head  and 
body)  being  complete,  divine  favor  will  return  to  fleshly 
Israel,  and  the  glorious  Deliverer  will  turn  away  ungodli¬ 
ness  from  Jacob,*  and  so  all  Israel  will  be  saved  (recov- 


*  Spiritual  Israel  is  never  called  “Jacob." 


300 


The  Plan  of  the  Ages 

ered  to  favor),  as  it  is  written  by  the  prophet.  The 
Apostle’s  words  are  : — 

“  Brethren,  that  you  may  not  be  conceited  with  your¬ 
selves,  I  wish  you  not  to  be  ignorant  of  this  secret,  that 
hardness  in  some  measure  has  happened  to  Israel  until 
the  fulness  of  the  Gentiles  may  come  in  [until  the  full 
number  selected  from  the  Gentiles  has  been  completed]. 
And  then  all  Israel  will  be  saved,  as  it  has  been  writ¬ 
ten,  ‘  The  Deliverer  [Christ,  Head  and  body]  shall  come 
out  of  Zion  and  shall  turn  away  ungodliness  from  Jacob/ 
And  ‘  This  is  the  covenant  with  them  from  Me,  when  I 
shall  take  away  their  sins/  In  relation  to  the  Glad 
Tidings,  indeed,  they  are  enemies  on  your  account;  but 
in  regard  to  the  election  they  are  [still]  beloved  on  ac¬ 
count  of  the  fathers,  because  the  gracious  gifts  and  calling 
of  God  are  not  things  to  be  repented  of.  Besides,  as  you 
[Gentiles]  were  once  disobedient  to  God,  but  have  now 
obtained  mercy  by  their  disobedience;  so  also,  now,  these 
have  disobeyed  so  that  they  may  obtain  mercy  through 
your  mercy  [at  the  hands  of  the  glorified  Church].  For 
God  shut  up  together  all,  for  disobedience,  that  He  might 
have  mercy  on  all.  [Compare  Rom.  5:17-19.]  O  the 
depth  of  the  riches  and  wisdom  and  knowledge  of  God.”-— 
Rom.  11:25-33. 


HEIRS  OF  THE  KINGDOM. 

“Who  shall  ascend  into  the  hill  [literally  mountain , 
symbol  of  kingdom]  of  Jehovah?  or  who  shall  stand  in 
His  holy  place  [temple]  ?  He  that  hath  clean  hands  and 
a  pure  heart.” — Psa.  24:3,  4. 

The  city  of  Jerusalem  was  built  upon  a  mountain 
top — a  double  top;  for  it  was  separated  by  the  valley 
Tyropoeon  into  two  parts.  Still  it  was  one  city,  sur¬ 
rounded  by  one  wall,  with  bridges  connecting  the  two 
divisions.  On  one  of  these  mountain  tops  the  Temple 


The  Kingdom  of  God 


301 


was  built.  This  might  be  understood  to  symbolize  the 
union  of  the  kingly  and  the  priestly  qualities  in  the  glori¬ 
fied  Church ;  or,  the  one  Kingdom  of  God  with  its  two 
phases — the  spiritual  temple,  not  of  earthly  origin,  but 
of  a  new,  heavenly  or  spiritual  nature  (Heb.  9:11),  sepa¬ 
rate  from,  yet  united  with,  the  earthly  phase. 

David  appears  to  refer  to  the  two  places.  It  was  an 
honor  to  be  of  the  city  at  all,  and  a  still  greater  honor 
to  ascend  into  the  holy  temple,  into  the  sacred  precincts 
of  which  only  the  priests  were  permitted  to  enter.  And 
David  shows  that  purity  of  life  and  honesty  of  heart  are 
necessary  to  any  who  would  attain  either  honor.  They 
that  would  be  of  the  Royal  Priesthood  are  exhorted  to 
purity,  even  as  the  High  Priest  of  our  profession  is 
pure,  if  they  would  be  accounted  worthy  of  joint-heirship 
with  Him.  And  he  that  hath  this  hope  in  him  purifieth 
himself,  even  as  He  is  pure.  This,  as  already  shown,  is  a 
purity  of  intent,  reckoned  to  us  as  absolute  or  actual  pur¬ 
ity,  Christ’s  imputed  purity  supplying  our  unavoidable  de¬ 
ficiency,  and  compensating  for  our  unavoidable  weak¬ 
nesses,  while  we  walk  after  the  spirit  and  not  after  the 
flesh. 

But  let  it  not  be  forgotten  that  purity,  sincerity  and 
entire  consecration  to  God  are  essential  to  all  those  who 
would  enter  the  Kingdom  of  God  in  either  phase.  It  was 
thus  with  those  ancient  worthies  who  will  inherit  the 
earthly  phase  of  the  kingdom  under  Christ.  They  loved 
righteousness  and  hated  iniquity,  and  were  deeply  grieved 
and  penitent  when  overtaken  by  a  fault,  or  stumbled  by 
a  weakness  or  besetment.  So,  too,  it  has  been  with  the 
faithful  of  the  Gospel  age ;  and  so  it  will  be  with  all  in 
the  Millennial  age,  when  the  spirit  of  God,  the  spirit  of 
truth,  is  poured  upon  all  flesh.  The  overcomers  of  that 
age  will  also  need  to  strive  for  purity  of  heart  and  life, 
if  they  would  have  a  right  under  God’s  arrangement  to 


302 


The  Plan  of  the  Ages 

enter  into  the  city — the  kingdom  prepared  for  them  from 
the  foundation  of  the  world — the  original  dominion 
restored. 


THE  IRON  RULE. 

Many  erroneously  suppose  that  when  Christ’s  Millennial 
Kingdom  is  inaugurated  every  one  will  be  pleased  with  its 
ruling.  But  not  so.  Its  regulations  will  be  far  more 
exacting  than  those  of  any  previous  government,  and  the 
liberties  of  the  people  will  be  restricted  to  a  degree  that 
will  be  galling  indeed  to  many  now  clamoring  for  an 
increase  of  liberty.  Liberty  to  deceive,  to  misrepresent,  to 
overreach  and  to  defraud  others,  will  be  entirely  cut  off. 
Liberty  to  abuse  themselves  or  others  in  food  or  in  drink, 
or  in  any  way  to  corrupt  good  manners,  will  be  totally 
denied  to  all.  Liberty  or  license  to  do  wrong  of  any 
sort  will  not  be  granted  to  any.  The  only  liberty  that  will 
be  granted  to  any  will  be  the  true  and  glorious  liberty 
of  the  sons  of  God — liberty  to  do  good  to  themselves  and 
others  in  any  and  in  every  way;  but  nothing  will  be 
allowed  to  injure  or  destroy  in  all  that  Holy  Kingdom. 
(Isa.  11:9;  Rom.  8:21.)  That  rule  will  consequently  be 
felt  by  many  to  be  a  severe  one,  breaking  up  all  their 
former  habits  and  customs,  as  well  as  breaking  up  present 
institutions  founded  upon  these  false  habits  and  false  ideas 
of  liberty.  Because  of  its  firmness  and  vigor,  it  is  sym¬ 
bolically  called  an  iron  rule — “  He  shall  rule  them  with  a 
rod  of  iron.”  (Compare  Rev.  2:26,  27;  Psa.  2:8-12  and 
49:14.)  Thus  will  be  fulfilled  the  statement,  “Judgment 
will  I  lay  to  the  line  and  righteousness  to  the  plummet. 
And  the  hail  [righteous  judgment]  shall  sweep  away  the 
refuge  of  lies,  and  the  waters  [truth]  shall  overflow  the 
hiding  place,”  and  every  hidden  thing  shall  be  revealed. — 
Isa.  28:17;  Matt.  10:26. 


303 


The  Kingdom  of  God 

Many  will  feel  rebellious  against  that  perfect  and 
equitable  rule  because  accustomed  in  the  past,  under  the 
rule  of  the  present  prince,  to  lord  it  over  their  fellow  mor¬ 
tals,  and  to  live  wholly  at  the  expense  of  others  without 
rendering  compensating  service.  And  many  and  severe 
will  be  the  stripes  which  a  present  life  of  self-indulgence 
and  gratification  will  naturally  demand  and  receive  under 
that  reign,  before  such  will  learn  the  lessons  of  that  king¬ 
dom — equity,  justice,  righteousness.  (Psa.  89:32;  Luke 
12:47,  48-)  The  lesson  on  this  subject  comes  first  to  the 
living  generation,  and  is  near  at  .hand. — James  5. 

But,  blessed  thought !  when  the  Prince  of  Life  has  put 
in  force  the  laws  of  righteousness  and  equity  with  an  iron 
rule,  the  masses  of  mankind  will  learn  that  Righteous¬ 
ness  exalteth  a  nation,  but  sin  is  a  reproach  to  any  peo¬ 
ple.”  They  will  learn  that  God’s  plan  and  laws  are  best  in 
the  end  for  all  concerned,  and  ultimately  they  will  learn 
to  love  righteousness  and  hate  iniquity.  (Psa.  45:7;  Heb. 
1 :9.)  All  who  under  that  reign  have  not  learned  to  love 
the  right  will  be  counted  unworthy  of  lasting  life  and 
will  be  cut  off  from  among  the  people. — Acts  3:23;  Rev. 
20:9;  Psa.  11:5-7. 


THE  KINGDOM  EVERLASTING. 

“Jehovah  shall  be  King  over  all  the  earth  in  that  day.” 
(Zech.  14:9.)  The  kingdom  which  Jehovah  will  estab¬ 
lish  in  the  hands  of  Christ  during  the  Millennium  will 
be  Jehovah’s  kingdom,  but  it  will  be  under  the  direct 
control  of  Christ,  as  His  vicegerent,  in  much  the  same 
manner  as  the  Southern  States  were  dealt  with  after  the 
Rebellion  by  the  United  States  government.  The  South¬ 
ern  States  for  a  while  were  not  permitted  to  govern  them¬ 
selves  by  electing  their  own  officers,  lest  they  should  not 
conform  to  the  Constitutional  laws  of  the  Union;  but  gov¬ 
ernors,  with  full  power  to  act,  were  placed  in  control  for 


304 


The  Plan  of  the  Ages 

the  purpose  of  reconstructing  those  state  govenments  and 
bringing  them  back  into  full  harmony  with  the  central 
government.  Thus  the  special  reign  of  Christ  over  the 
affairs  of  earth  is  for  a  limited  time  and  for  a  particular 
purpose,  and  it  will  terminate  with  the  accomplishment  of 
that  purpose.  Man,  through  rebellion,  forfeited  his  God- 
given  rights — among  others,  self-government  in  harmony 
with  Jehovah’s  laws.  God,  through  Christ,  redeems  all 
those  rights,  and  secures  the  right  for  man  not  only  to 
return  personally  to  his  former  estate,  but  also  to  return 
to  his  former  office  as  king  of  earth.  But  to  bring  man 
back,  as  God  designs,  in  the  way  best  suited  to  impress 
the  lesson  of  present  experience — namely,  by  requiring 
him  to  put  forth  effort  toward  his  own  recovery — will 
require  a  strong,  a  perfect  government.  And  this  honor 
of  completing  man’s  recovery,  the  right  to  which  He  died 
to  secure,  is  conferred  upon  Christ;  and  “He  must  reign 
until  He  hath  put  all  enemies  under  His  feet  ’’—until  none 
exist  who  do  not  recognize,  honor  and  obey  Him.  Then, 
having  accomplished  His  mission  as  regards  the  recon¬ 
struction  or  restitution  of  mankind,  He  will  deliver  up 
the  kingdom  to  God,  even  the  Father,  and  mankind  will 
deal  directly,  as  at  first,  with  Jehovah — the  mediation  of 
the  man  Christ  Jesus  having  accomplished  fully  and  com¬ 
pletely  the  grand  work  of  reconciliation.— i  Cor.  15:25-28. 

The  kingdom,  when  delivered  up  to  the  Father,  will 
still  be  the  Kingdom  of  God,  and  the  laws  will  always  be 
the  same.  All  mankind,  then  perfectly  restored,  will  be 
capable  of  rendering  perfect  obedience,  in  letter  as  well 
as  in  spirit;  while  now,  the  spirit  of  obedience  or  endeavor 
to  observe  God’s  law  is  all  of  which  men  are  capable. 
The  full  letter  of  that  perfect  law  would  condemn  them 
at  once  to  death.  (2  Cor.  3:6.)  Our  acceptableness  now 
is  only  through  Christ’s  ransom. 

Until  actually  perfect,  “  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God.”  (Heb.  10:31.)  Now,  and 


305 


The  Kingdom  of  God 

until  actually  perfect,  none  could  stand  before  the  law  of 
exact  justice:  all  need  the  mercy  provided  freely  under 
Christ’s  merit  and  sacrifice.  But  when  Christ  delivers  up 
the  kingdom  to  the  Father,  He  will  present  them  faultless 
before  Him,  fit  and  able  to  enjoy  everlasting  blessedness 
under  Jehovah’s  perfect  law.  All  fearfulness  will  then 
be  gone,  and  Jehovah  and  His  restored  creatures  will  be 
in  perfect  harmony,  as  at  first. 

When,  in  the  end  of  the  Millennial  age,  Christ  delivers 
up  the  dominion  of  earth  to  the  Father,  He  does  so  by 
delivering  it  to  mankind  as  the  Father’s  representatives, 
who  were  designed  from  the  first  to  have  this  honor,  (i 
Cor.  15:24;  Matt.  25:34.)  Thus  the  Kingdom  of  God 
lasts  forever.  And  so  we  read  in  our  Lord’s  words : 
“  Then  shall  the  King  say  to  them  on  His  right  hand  [those 
who,  during  the  Millennial  reign,  will  have  attained  the 
position  of  favor  by  harmony  and  obedience],  Come,  ye 
blessed  of  My  Father  [you  whom  My  Father  designs  thus 
to  bless],  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.” 

This  kingdom  and  honor  prepared  for  man  should  not 
be  confounded  with  that  still  higher  kingdom  and  honor 
prepared  for  the  Christ,  which  were  “  ordained  before  the 
world  unto  our  glory”  (1  Cor.  2:7),  and  to  which  we 
were  chosen  in  Christ  before  the  foundation  of  the  world. 
And  though  the  special  intervention  and  reign  of  the 
Christ  over  earth  will  close,  as  foreshown,  we  must  not 
conclude  that  Christ’s  glory  and  dominion  and  power  will 
then  cease.  Nay,  Christ  is  associated  forever  with  all 
the  divine  glory  and  power  at  the  right  hand  of  Jehovah’s 
favor;  and  His  Bride  and  joint-heir  will  forever  share 
His  increasing  glory.  What  wondrous  works  in  other 
worlds  await  the  power  of  this  highly  exalted  agent  of 
Jehovah,  we  will  not  here  surmise,  further  than  to  sug¬ 
gest  the  infinitude  and  activity  of  divine  power,  and  the 
boundlessness  of  the  universe. 


30 6  The  Plan  of  the  Ages 

Truly,  then,  in  whatever  phase  of  the  kingdom  our  in¬ 
terest  centers,  it  is  “  the  desire  of  all  nations  ” ;  for  under 
it  all  will  be  blessed.  Hence,  all  may  earnestly  long  for 
that  time ;  and  all  may  well  pray,  “  Thy  Kingdom  come, 
Thy  will  be  done  on  earth  as  it  is  in  heaven.”  It  is  for 
this  that  ignorantly  the  whole  creation  has  long  been 
groaning  and  waiting — waiting  for  the  manifestation  of 
the  Sons  of  God,  the  kingdom  which  will  crush  out  evil 
and  bless  and  heal  all  nations. — Rom.  8:19;  16:20. 


CHAPTER  XV. 


THE  DAY  OF  JEHOVAH. 


The  “Day  of  Jehovah,”  the  “Day  of  Vengeance,”  the  “Day  of 
Wrath.” — A  Time  of  Great  Trouble. — Its  Cause. — The  Bible’s 
Testimony  Regarding  it. — Its  Fire  and  Storm,  Its  Shaking  and 
Melting,  Shown  to  be  Symbolic. — David’s  Testimony. — The 
Revelator’s  Testimony. — The  Present  Situation  and  the  Future 
Outlook  as  Viewed  by  the  Opposing  Parties,  Capitalists  and 
Wage-Workers. — A  Remedy  Which  Will  Not  Succeed. — The 
Veil  Lifted  and  Light  Admitted  Just  in  Due  Time.— The  Proof 
of  This. — The  Condition  of  the  Saints  During  the  Trouble, 
and  Their  Proper  Attitude  toward  It. 


HE  “  Day  of  Jehovah”  is  the  name  of  that  period  of 


JL  time  in  which  God’s  kingdom,  under  Christ,  is  to  be 
gradually  “  set  up  ”  in  the  earth,  while  the  kingdoms  of 
this  world  are  passing  away  and  Satan’s  power  and  in¬ 
fluence  over  men  are  being  bound.  It  is  everywhere  de¬ 
scribed  as  a  dark  day  of  intense  trouble  and  distress  and 
perplexity  upon  mankind.  And  what  wonder  that  a  revo¬ 
lution  of  such  proportions,  and  necessitating  such  great 
changes,  should  cause  trouble.  Small  revolutions  have 
caused  trouble  in  every  age;  and  this,  so  much  greater 
than  any  previous  revolution,  is  to  be  a  time  of  trouble 
such  as  never  was  since  there  was  a  nation — no,  nor 
ever  shall  be. — Dan.  12:1;  Matt.  24:21,  22. 

It  is  called  the  “Day  of  Jehovah”  because,  though 
Christ,  with  royal  title  and  power,  will  be  present  as  Je¬ 
hovah’s  representative,  taking  charge  of  all  the  affairs 
during  this  day  of  trouble,  it  is  more  as  the  General  of 
Jehovah,  subduing  all  things,  than  as  the  Prince  of  Peace, 
blessing  all.  Meantime,  as  false  and  imperfect  views  and 
systems  fall,  the  standard  of  the  new  King  will  rise,  and 


307 


3o8 


The  Plan  of  the  Ages 

eventually  He  shall  be  recognized  and  owned  by  all  as  King 
of  kings.  Thus  it  is  presented  by  the  prophets  as  Jeho¬ 
vah’s  work  to  set  up  Christ’s  dominion :  “  I  will  give  Thee 
the  Gentiles  for  Thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  Thy  possession.”  (Psa.  2:8.)  “In  the 
days  of  these  kings  shall  the  God  of  heaven  set  up  a 
kingdom.”  (Dan.  2:44.)  The  Ancient  of  days  did  sit, 
and  there  was  brought  before  Him  one  like  unto  a  son  of 
man,  and  there  was  given  Him  a  dominion,  that  all  king¬ 
doms  should  serve  and  obey  Him.  (Dan.  7:9,  13,  14,  22, 
27.)  Added  to  these  is  Paul’s  statement  that,  when  Christ 
shall  accomplish  the  object  of  His  reign,  “  then  shall  the 
Son  also  Himself  be  subject  unto  Him  [the  Father]  that 
PUT  ALL  THINGS  UNDER  HIM.” - 1  Cor.  15:28. 

This  period  is  called  the  “Day  of  Vengeance  of  our 
God,”  and  a  “Day  of  Wrath.”  (Isa.  61:2;  63:1-4;  Psa. 
110:5.)  And  yet  the  mind  that  grasps  only  the  idea  of 
anger,  or  supposes  divine  malice,  seriously  errs.  God  has 
established  certain  laws,  in  harmony  with  which  He  oper¬ 
ates,  and  those  who  from  any  cause  come  into  conflict  with 
these  reap  the  penalty  or  wrath  of  their  own  course.  God’s 
counsel  to  mankind  has  been  continually  rejected,  except 
by  the  few;  and,  as  we  have  shown,  He  permitted  them 
to  have  their  own  way  and  to  drop  Him  and  His  counsels 
from  their  hearts.  (Rom.  1:28.)  He  then  confined  His 
special  care  to  Abraham  and  his  seed,  who  professed  to 
desire  His  way  and  His  service.  Their  hardness  of  heart 
as  a  people,  and  the  insincerity  of  their  hearts  toward 
God,  not  only  naturally  prevented  them  from  receiving 
Messiah,  but  just  as  naturally  prepared  them  for  and  led 
them  into  the  trouble  which  terminated  their  national 
existence. 

And  so  the  light  borne  in  the  world  during  the  Gospel 
age  by  the  true  Church  of  Christ  (the  class  whose  names 
are  written  in  heaven)  has  borne  witness  to  the  civilized 
world  of  the  difference  between  right  and  wrong,  good 


The  Day  of  Jehovah 


3°9 


and  evil,  and  of  a  coming  time  in  which  the  one  will  be 
rewarded  and  the  other  punished.  (John  16:8-11;  Acts 
24:25.)  This  would  have  had  a  wide  influence  upon  men 
had  they  heeded  the  Lord’s  instruction,  but,  wilful  as 
ever,  they  have  profited  little  by  the  advice  of  the  Scrip¬ 
tures,  and  the  trouble  of  the  Day  of  the  Lord  will  come 
as  a  consequence  of  the  neglect.  Again,  it  may  be  said  to 
be  the  wrath  of  God  inasmuch  as  it  comes  through  disre¬ 
gard  of  His  counsels,  and  as  a  reward  of  unrighteous¬ 
ness.  Nevertheless,  viewed  in  another  light,  the  trouble 
coming  upon  the  world  is  the  natural  or  legitimate  result 
of  sin,  which  God  foresaw,  and  against  which  His  coun¬ 
sels  would  have  protected  them,  had  they  been  followed. 

While  God’s  message  to  the  Church  has  been,  “  Present 
your  bodies  a  living  sacrifice”  (Rom.  12:1),  His  message 
to  the  world  has  been,  “  Keep  thy  tongue  from  evil,  and 
thy  lips  from  speaking  guile ;  depart  from  evil  and  do 
good;  seek  peace  and  pursue  it.”  (Psa.  34:13,  14.)  Few 
have  heeded  either  message.  Only  a  little  flock  sacrificed; 
and  as  for  the  world,  though  it  nailed  up  the  motto,  “Hon¬ 
esty  is  the  best  policy,”  it  has  neglected  in  general  to 
practice  it.  It  heeded  rather  the  voice  of  avarice — Get 
all  you  can  of  riches  and  honor  and  power  in  this  world, 
no  matter  what  the  method  by  which  you  obtain  it,  and 

o 

no  matter  who  loses  by  your  gain.  In  a  word,  the  trouble 
of  this  Day  of  the  Lord  would  not  come,  could  not  come,  if 
the  principles  of  God’s  law  were  observed  to  any  consid¬ 
erable  extent.  That  law  briefly  summed  up  is — Thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,  and  thy  neigh¬ 
bor  as  thyself.  (Matt.  22:37-39.)  It  is  because  the  de¬ 
praved  or  carnal  mind  is  opposed  to  this  law  of  God,  and 
is  not  subject  to  it,  that  as  a  natural  consequence,  the 
trouble  will  come,  as  reaping  after  sowing. 

The  carnal  or  depraved  mind,  so  far  from  loving  its 
neighbor  as  itself,  has  always  been  selfish  and  grasping — 
often  leading  even  to  violence  and  murder  to  get  for  self 


3io 


The  Plan  of  the  Ages 

the  things  possessed  by  others.  However  exercised,  the 
selfish  principle  is  always  the  sanje,  except  as  governed 
by  circumstances  of  birth,  education  and  surroundings. 
It  has  been  the  same  in  every  age  of  the  world,  and  will 
be,  until,  by  the  force  of  the  iron  rule  of  Messiah,  not 
might  nor  greed,  but  love,  will  decide  what  is  right,  and 
enforce  it,  until  all  may  have  opportunity  to  learn  the 
superior  benefits  of  the  rule  of  righteousness  and  love  as 
compared  with  that  of  selfishness  and  might;  until,  under 
the  influence  of  the  sunlight  of  truth  and  righteousness, 
the  selfish,  stony  heart  of  man  will  become  once  more  as 
when  God  pronounced  it  “  very  good  ” — a  heart  of  flesh. 
— Ezek.  36:26. 

Looking  back,  we  can  see  without  difficulty  how  the 
change  from  Godlike  love  and  kindness  to  hard  selfishness 
came  about.  The  circumstances  tending  to  promote  self¬ 
ishness  were  encountered  as  soon  as  man,  through  dis¬ 
obedience,  lost  the  divine  favor  and  was  exiled  from  his 
Eden  home,  where  his  every  want  had  been  bountifully 
supplied.  As  our  condemned  parents  went  forth  and  be¬ 
gan  the  battle  of  life,  seeking  to  prolong  existence  to  its 
farthest  limit,  they  were  met  at  once  with  thorns  and 
briers  and  thistles  and  sterile  ground;  and  the  contending 
with  these  produced  weariness  and  the  sweat  of  face  which 
the  Lord  had  declared.  Gradually  the  mental  and  moral 
qualities  began  to  dwarf  from  lack  of  exercise,  while  the 
lower  qualities  retained  fuller  scope  from  constant  exer¬ 
cise.  Sustenance  became  the  principal  aim  and  interest  of 
life;  and  its  cost  in  labor  became  the  standard  by  which 
all  other  interests  were  estimated,  and  Mammon  became 
master  of  men.  Can  we  wonder  that  under  such  circum¬ 
stances  mankind  became  selfish,  greedy  and  grasping,  each 
striving  for  most — first  of  the  necessities,  and  secondly  of 
the  honors  and  luxuries  bestowed  by  Mammon?  It  is  but 
the  natural  tendency  of  which  Satan  has  taken  great 
advantage. 


The  Day  of  Jehovah 


311 

During  past  ages,  under  various  influences  (among 
others,  ignorance,  race  prejudices,  and  national  pride),  the 
great  wealth  of  the  world  has  generally  been  in  the  hands 
of  the  few — the  rulers — to  whom  the  masses  rendered  slav¬ 
ish  obedience  as  to  their  national  representatives,  in  whose 
wealth  they  felt  a  pride  and  an  interest  as  their  own  rep¬ 
resentatively.  But  as  the  time  drew  near  in  which  Je¬ 
hovah  designed  to  bless  the  world  through  a  Restitution 
at  the  hands  of  Messiah,  He  began  to  lift  up  the  vail  of 
ignorance  and  superstition,  through  modern  facilities  and 
inventions;  and  with  these  came  the  general  elevation  of 
the  people  and  the  decreasing  power  of  earthly  rulers.  No 
longer  is  the  wealth  of  the  world  in  the  hands  of  its  kings, 
but  chiefly  among  the  people. 

Though  wealth  brings  many  evils,  it  also  brings  some 
blessings :  the  wealthy  obtain  better  education — but  thus 
they  are  lifted  intellectually  above  the  poorer  people  and 
become  more  or  less  associated  with  royalty.  Hence  an 
aristocracy  exists  which  has  both  money  and  education  to 
back  it,  and  to  assist  in  its  avaricious  struggle  to  get  all 
it  can  and  to  keep  self  in  the  front  rank  at  any  cost. 

But,  as  intelligence  spreads,  as  the  people  take  advan¬ 
tage  of  educational  facilities,  now  so  abundant,  they  begin 
to  think  for  themselves;  and  with  the  self-esteem  and 
selfishness  in  them  led  on  by  a  little  learning — sometimes 
a  dangerous  thing — they  fancy  that  they  see  ways  and 
means  by  which  the  interests  and  circumstances  of  all  men, 
and  especially  their  own,  can  be  promoted  at  the  cost  of 
the  fewer  numbers  in  whose  hands  the  wealth  now  lies. 
Many  of  these,  doubtless,  honestly  believe  that  the  con¬ 
flicting  interests  of  Mammon’s  worshipers  (themselves  on 
one  side,  and  the  wealthy  on  the  other)  could  be  easily 
and  fairly  adjusted;  and  no  doubt  they  feel  that  were  they 
wealthy  they  would  be  very  benevolent,  and  quite  willing 
to  love  their  neighbors  as  themselves.  But  they  evidently 
deceive  themselves;  for  in  their  present  condition  very 


312 


The  Plan  of  the  Ages 

few  indeed  manifest  such  a  spirit,  and  he  that  would  not 
be  faithful  in  the  use  of  a  little  of  this  world’s  goods  would 
not  be  faithful  if  he  had  greater  riches.  In  fact,  circum¬ 
stances  prove  this;  for  some  of  the  hardest  hearted  and 
most  selfish  among  the  wealthy  are  those  who  have  risen 
suddenly  from  the  humble  walks  of  life. 

On  the  contrary,  while  by  no  means  excusing  but  re¬ 
proving  covetousness  and  grasping  selfishness  on  the  part 
of  all  classes,  it  is  but  proper  to  notice  that  the  provision 
made  for  the  sick  and  helpless  and  poor,  in  the  way  of 
asylums,  hospitals,  poor-houses,  public  libraries,  schools 
and  various  other  enterprises  for  the  good  and  comfort  of 
the  masses,  rather  than  of  the  wealthy,  is  maintained 
mainly  by  taxes  and  donations  from  the  rich.  These  insti¬ 
tutions  almost  always  owe  their  existence  to  the  kind 
hearted  and  benevolent  among  the  rich,  and  are  matters 
which  the  poorer  classes  have  neither  the  time,  nor  gen¬ 
erally  the  necessary  education  or  interest,  to  bring  into 
successful  operation. 

Nevertheless,  to-day  sees  a  growing  opposition  between 
the  wealthy  and  laboring  classes — a  growing  bitterness  on 
the  part  of  labor,  and  a  growing  feeling  among  the 
wealthy  that  nothing  but  the  strong  arm  of  the  law  will 
protect  what  they  believe  to  be  their  rights.  Hence,  the 
wealthy  are  drawn  closer  to  the  governments;  and  the 
wage-working  masses,  beginning  to  think  that  laws  and 
governments  were  designed  to  aid  the  wealthy  and  to  re¬ 
strain  the  poor,  are  drawn  toward  Communism  and  An¬ 
archy,  thinking  that  their  interests  would  best  be  served 
thereby,  and  not  realizing  that  the  worst  government,  and 
the  most  expensive,  is  vastly  better  than  no  government 
at  all. 

Many  scriptures  clearly  show  that  this  will  be  the  char¬ 
acter  of  the  trouble  under  which  present  civil,  social  and 
religious  systems  will  pass  away;  that  this  is  the  way  in 
which  increase  of  knowledge  and  liberty  will  result,  be- 


The  Day  of  Jehovah  313 

cause  of  man’s  imperfection,  mental,  moral  and  physical. 
These  scriptures  will  be  referred  to  in  due  course ;  but 
here  we  can  only  call  attention  to  a  few  of  the  many,  ad¬ 
vising  our  readers  meanwhile  that  in  many  of  the  prophe¬ 
cies  of  the  Old  Testament  in  which  Egypt,  Babylon  and 
Israel  figure  so  largely,  not  only  was  there  a  literal  ful¬ 
filment  intended^  but  also  a  secondary  and  larger  one. 
Thus,  for  instance,  the  predictions  regarding  the  fall  of 
Babylon,  etc.,  must  be  considered  extravagant  beyond 
measure,  did  we  not  recognize  a  symbolic  and  antitypical 
as  well  as  a  literal  Babylon.  The  book  of  Revelation  con¬ 
tains  predictions  recorded  long  after  literal  Babylon  was 
in  ruins,  and  hence  evidently  applicable  only  to  symbolic 
Babvlon;  yet  the  close  resemblance  of  the  words  of  the 
prophets,  apparently  directly  addressed  to  literal  Babylon, 
are  thus  shown  to  belong  in  an  especial  sense  to  symbolic 
Babylon.  In  this  larger  fulfilment,  Egypt  represents  the 
world;  Babylon  represents  the  nominal  Church,  called 
Christendom;  while,  as  already  shown,  Israel  often  repre¬ 
sents  the  whole  world  in  its  justified  condition,  as  it  will 
be — its  glorious  Royal  Priesthood,  its  holy  Levites  and  its 
believing  and  worshiping  people,  justified  by  the  sacrifice 
of  the  Atonement,  and  brought  into  a  condition  of  recon¬ 
ciliation  with  God.  To  Israel  the  blessings  are  promised, 
to  Egypt  the  plagues,  and  to  strong  Babylon  a  wonderful, 
complete  and  everlasting  overthrow,  “  as  a  great  millstone 
cast  into  the  sea  ”  (Rev.  18  :2i),  never  to  be  recovered,  but 
to  be  held  in  everlasting  odium. 

The  Apostle  James  points  out  this  day  of  trouble,  and 
tells  of  its  being  the  result  of  differences  between  capital 
and  labor.  He  says :  “  Come  now,  ye  wealthy !  wail  ye, 
howling  at  your  hardships  that  are  coming  upon  you. 
Your  wealth  has  rotted  [lost  its  value],  and  your  garments 
have  become  moth-eaten:  your  gold  and  silver  have  be¬ 
come  rusted  out,  and  their  rust  for  a  witness  to  you  shall 
be,  and  shall  eat  your  flesh  as  fire.  Ye  treasured  it  up  in 


314  The  Plan  of  the  Ages 

the  last  days.  Behold !  the  wages  of  the  workers  who  cut 
down  your  fields — that  which  has  been  kept  back  by  rea¬ 
son  of  you  [of  your  hoarding]  is  crying  out;  and  the  out¬ 
cries  of  those  who  reaped,  into  the  ears  of  the  Lord  of 
the  whole  people  have  entered.”  (Jas.  5:1-4.)  He  adds 
that  the  class  coming  into  trouble  has  been  used  to  luxury, 
obtained  largely  at  the  cost  of  others,  among  whom  were 
some  of  the  righteous,  and  out  of  them,  because  they  re¬ 
sisted  not,  the  very  life  had  been  crushed.  The  Apostle 
urges  the  “  brethren  ”  to  bear  patiently  whatever  their 
part  may  be,  looking  beyond,  and  expecting  deliverance 
through  the  Lord.  This  very  condition  of  things  can  now 
be  seen  approaching;  and  in  the  world,  among  those  who 
are  awake,  “  men’s  hearts  are  failing  them  for  looking 
after  the  things  that  are  coming  on  the  earth.”  All  know 
that  the  constant  tendency  of  our  times  is  toward  lower 
wages  for  labor,  unless  where  the  prices  are  artificially 
sustained  or  advanced  by  labor  combinations,  strikes,  etc. ; 
and  with  the  present  sentiment  of  the  masses,  all  can  see 
that  it  is  but  a  question  of  time  when  the  lowest  point  of 
endurance  will  be  reached,  and  a  revolt  will  surely  re¬ 
sult.  This  will  alarm  capital,  which  will  be  withdrawn 
from  business  and  manufacturing  channels  and  hoarded  in 
vaults  and  treasuries,  to  eat  itself  up  with  charges  for  its 
protection  in  idleness,  to  the  great  annoyance  of  its  own¬ 
ers.  This  in  turn  will  certainly  produce  bankruptcy,  finan¬ 
cial  panic  and  business  prostration,  because  all  business 
of  magnitude  is  now  conducted  largely  on  credit.  The 
natural  result  of  all  this  will  be  to  throw  out  of  employ¬ 
ment  tens  of  thousands  who  are  dependent  on  their  wages 
for  daily  bread,  and  to  fill  the  world  with  tramps  and  per¬ 
sons  whose  necessities  will  defy  all  law.  Then  it  will  be 
as  described  by  the  prophet  (Ezek.  7:10-19),  when  the 
buyer  need  not  rejoice,  nor  the  seller  mourn;  for  trouble 
will  be  upon  the  entire  multitude  and  there  will  be  no  se¬ 
curity  of  property.  Then  all  hands  will  be  feeble  and 


The  Day  of  Jehovah 


3i5 


helpless  to  turn  aside  the  trouble.  They  will  cast  their 
silver  in  the  streets,  and  their  gold  will  be  removed. 
Their  silver  and  their  gold  will  not  be  able  to  deliver  them 
in  the  day  of  the  Lord’s  wrath. 

It  should  not  be  forgotten  that  though  the  last  forty 
years  of  the  existence  of  Israel  as  a  nation  was  a  day  of 
trouble,  a  “  day  of  vengeance  ”  upon  that  people,  ending 
in  the  complete  overthrow  of  their  nation,  yet  their  day  of 
wrath  was  but  a  shadow  or  type  of  a  still  greater  and 
more  extensive  trouble  upon  nominal  Christendom,  even 
as  their  past  history  as  a  people  during  their  age  of  favor 
was  typical  of  the  Gospel  age,  as  will  be  conclusively 
shown  hereafter.  All  then  will  see  why  these  prophecies 
concerning  the  Day  of  the  Lord  should  be,  and  are,  ad- 
.  dressed  to  Israel  and  Jerusalem  more  or  less  directly, 
though  the  connections  show  clearly  that  all  mankind  is 
included  in  the  complete  fulfilments. 

Take  another  prophetic  testimony  (Zeph.  1:7-9,  14-18). 
“  The  Lord  hath  prepared  a  slaughter,  He  hath  bid  His 
guests.  [Compare  Rev.  19:17.]  And  it  shall  come  to 
pass  in  the  day  of  the  Lord’s  slaughter  that  I  will  punish 
the  princes  and  the  king’s  children,  and  all  such  as  are 
clothed  in  imported  clothing.  And  I  will  inflict  punish¬ 
ment  [also]  on  all  those  [marauders]  who  leap  over  the 
threshold  on  that  day,  who  fill  their  master’s  houses  with 
violence  and  deceit.  [This  shows  not  only  that  there  will 
be  a  great  overthrow  of  wealth  and  power  in  this  time 
of  trouble,  but  that  those  who  will  for  the  time  be  the 
instruments  of  heaven  in  breaking  down  present  systems 
will  also  be  punished  for  their  equally  unjust  and  un¬ 
righteous  course;  for  the  coming  trouble  will  involve  all 
classes,  and  bring  distress  upon  all  the  multitude.] 

“  Nigh  is  the  great  Day  of  the  Lord:  it  is  nigh.  Nearer 
and  louder  comes  the  uproar  of  the  Day  of  the  Lord. 
There  the  mighty  shall  shriek  bitterly !  That  day  is  a  day 
of  wrath,  a  day  of  distress  and  anxiety,  a  day  of  wasting 


316  The  Plan  of  the  Ages 

and  desolation,  a  day  of  darkness  and  obscurity  [uncer¬ 
tainty  and  foreboding,  as  well  as  present  distress],  a  day 
of  clouds  [trouble]  and  tempestuous  gloom,  a  day  of  the 
trumpet  [the  seventh  symbolic  trumpet,  which  sounds 
throughout  this  day  of  trouble — also  called  the  trump  of 
God,  because  connected  with  the  events  of  this  Day  of  the 
Lord]  and  shouting  against  the  fenced  cities  and  the  high 
battlements  [clamorous  and  conflicting  denunciations  of 
strong  and  well-intrenched  governments].  And  I  will 
bring  distress  upon  men,  and  they  shall  walk  about  as 
blind  men  [groping  in  uncertainty,  not  knowing  what 
course  to  pursue],  because  they  have  sinned  against  Je¬ 
hovah.  Their  blood  shall  be  poured  out  as  the  dust,  and 
their  flesh  shall  be  as  dung.  Neither  their  silver  nor  their 
gold  shall  be  able  to  deliver  them  in  the  day  of  the  Lord’s 
wrath  [though  previously  wealth  could  furnish  ease  and 
every  luxury],  but  the  whole  land  shall  be  devoured  by 
the  fire  of  His  zeal;  for  destruction,  yea,  quite  sudden, 
will  He  prepare  for  all  them  [the  wealthy]  that  dwell  in 
the  land.”  This  destruction  will  destroy  many  of  the 
wealthy  in  the  sense  that  they  will  cease  to  be  wealthy, 
though  doubtless  it  will  also  involve  the  loss  of  many  lives 
of  all  classes. 

We  shall  not  attempt  to  follow  the  prophets  in  their 
details,  from  various  standpoints,  of  the  trouble  of  that 
day,  but  shall  follow  briefly  the  thought  last  suggested  by 
the  prophet  above,  namely,  the  devouring  of  the  whole 
earth  with  the  fire  of  God’s  zeal.  This  prophet  refers  to 
the  same  fire,  etc.,  again  (Zeph.  3:8,  9),  saying:  “Wait 
ye  upon  Me,  saith  Jehovah,  until  the  day  that  I  rise  up  to 
the  prey;  for  My  decision  is  to  gather  the  nations  [peo¬ 
ples],  to  draw  together  the  kingdoms,  to  pour  upon  them 
[the  kingdoms]  My  indignation,  even  all  My  fierce  anger. 
[The  gathering  of  the  peoples  of  all  nations  in  common 
interest  in  opposition  to  present  governments  is  growing; 
and  the  result  will  be  a  uniting  of  the  kingdoms  for  com- 


317 


The  Day  of  Jehovah 

mon  safely,  so  that  the  trouble  will  be  upon  all  kingdoms, 
and  all  will  fall.]  For  all  the  earth  shall  be  devoured  with 
the  fire  of  My  zeal.  Yea  [then,  after  this  destruction  of 
kingdoms,  after  this  destruction  of  the  present  social  order 
in  the  fire  of  trouble],  then  will  I  turn  unto  the  people  a 
pure  language  [the  pure  Word — uncontaminated  by  hu¬ 
man  tradition],  that  they  may  call  upon  the  name  of  the 
Lord,  to  serve  Him  with  one  accord.” 

This  fire  of  God’s  zeal  is  a  symbol,  and  a  forcible  one, 
representing  the  intensity  of  the  trouble  and  the  destruc¬ 
tion  which  will  envelop  the  whole  earth.  That  it  is  not  a 
literal  fire,  as  some  suppose,  is  evident  from  the  fact  that 
the  people  remain  after  it,  and  are  blessed.  That  the  peo¬ 
ple  who  remain  are  not  saints,  as  some  would  suggest,  is 
evident  from  the  fact  that  they  are  then  turned  to  serve 
the  Lord,  whereas  the  saints  are  turned  (converted) 
already.* 

Throughout  the  Scriptures,  earth ,  when  used  symboli¬ 
cally,  represents  society;  mountains  represent  kingdoms; 
heavens,  the  powers  of  spiritual  control;  seas,  the  restless, 
turbulent,  dissatisfied  masses  of  the  world.  Fire  repre¬ 
sents  the  destruction  of  whatever  is  burned — tares,  dross, 
earth  (social  organization),  or  whatever  it  may  be.  And 
when  brimstone  is  added  to  fire  in  the  symbol,  it  intensifies 


*  We  mention  this  as  an  offset  to  the  argument  of  some  who  regard 
the  fire  as  literal,  and  who  claim  that  the  literal  earth  is  to  be  melted, 
etc.  These,  to  fit  their  theory,  claim  that  “the  people ,”  here  men¬ 
tioned,  are  the  saints,  who,  after  the  earth  has  melted  and  cooled 
off,  will  return  to  earth  and  build  houses  and  inhabit  them,  plant  vine¬ 
yards  and  eat  the  fruit  of  them,  and  long  enjoy  the  work  of  their 
hands.  They  consider  the  present  few  years  as  a  training  or  prep¬ 
aration  for  inheriting,  and  forget  that  it  would  be  completely  lost  in 
the  aerial  experiences  of  the  thousand  or  more  years  of  waiting  for 
the  earth  to  cool  off- — according  to  their  theory.  This  is  a  serious 
mistake,  and  results  from  too  literal  an  interpretation  of  the  figures, 
parables,  symbols  and  dark  sayings  of  our  Lord  and  the  apostles  and 
prophets.  Following  up  the  same  error,  these  claim  that  there  will 
be  no  mountains  and  seas  after  this  fire,  failing  to  see  that  all  these, 
as  well  as  the  fire,  are  symbols. 


318  The  Plan  of  the  Ages 

the  thought  of  destruction;  for  nothing  is  more  deadly  to 
all  forms  of  life  than  the  fumes  of  sulphur. 

With  this  thought  in  mind,  if  we  turn  to  Peter’s  sym¬ 
bolic  prophecy  of  the  Day  of  Wrath,  we  find  it  in  perfect 
accord  with  the  above  testimony  of  the  prophets.  He 
says :  “  The  world  that  was,  being  overflowed  with  water, 
perished.  [Not  the  literal  earth  and  literal  heavens 
ceased  there,  but  that  dispensation  or  arrangement  of 
things,  existing  before  the  flood,  passed  away.]  But  the 
heavens  and  the  earth  which  are  now  [the  present  dis¬ 
pensation]  by  the  same  word  [of  divine  authority]  are 
kept  in  store,  reserved  unto  fire.”  The  fact  that  the 
water  was  literal  leads  some  to  believe  that  the  fire  also 
must  be  literal,  but  this  by  no  means  follows.  The  temple 
of  God  once  was  of  literal  stones,  but  that  does  not  set 
aside  the  fact  that  the  Church,  which  is  the  true  temple, 
is  built  up  a  spiritual  building,  a  holy  temple,  not  of 
earthly  material.  Noah’s  ark  was  literal,  too,  but  it  typi¬ 
fied  Christ  and  the  power  in  Him  which  will  replenish  and 
reorganize  society. 

“  The  Day  of  the  Lord  will  come  as  a  thief  in  the  night 
[unobservedly],  in  the  which  the  heavens  [present  powers 
of  the  air,  of  which  Satan  is  the  chief  or  prince]  shall 
pass  away  with  a  great  [hissing]  noise,  and  the  elements 
shall  melt  with  fervent  heat;  the  earth  [social  organiza¬ 
tion]  also,  and  the  works  that  are  therein  [pride,  rank, 
aristocracy,  royalty],  shall  be  burned  up.  The  heavens 
being  on  fire  shall  be  dissolved  and  the  elements  shall  melt 
with  fervent  heat.  Nevertheless  we,  according  to  His 
promise,  look  for  new  heavens  [the  new  spiritual  power 
— Christ’s  kingdom]  and  a  new  earth  ”  [earthly  society 
organized  on  a  new  basis — on  the  basis  of  love  and  jus¬ 
tice,  rather  than  of  might  and  oppression]. — 2  Peter  3:6, 
7,  10-13. 

It  should  be  remembered  that  some  of  the  apostles  were 
prophets  as  well — notably  Peter,  John  and  Paul.  And 


319 


The  Day  of  Jehovah 

while  as  apostles  they  were  God’s  mouthpieces  to  expound 
the  utterances  of  preceding  prophets  for  the  benefit  of  the 
Church,  they  were  also  used  of  God  as  prophets  to  pre¬ 
dict  things  to  come,  which,  as  they  become  due  to  be  ful¬ 
filled,  become  meat  in  due  season  for  the  household  of 
faith,  to  dispense  which,  God  in  His  own  time  raises  up 
suitable  servants  or  expounders.  (See  our  Lord’s  state¬ 
ment  of  this  fact — Matt.  24:45,  46.)  The  apostles  as 
prophets  were  moved  upon  to  write  things  which,  not 
being  due  in  their  day,  they  could  but  imperfectly  appre¬ 
ciate,  even  as  it  was  with  the  Old  Testament  prophets 
(1  Pet.  1:12,  13),  though,  like  them,  their  words  were 
specially  guided  and  directed  so  that  they  have  a  depth  of 
meaning  of  which  they  were  not  aware  when  using  them. 
Thus  emphatically  the  Church  is  ever  guided  and  fed  by 
God  Himself,  whoever  may  be  His  mouthpieces  or  chan¬ 
nels  of  communication.  A  realization  of  this  must  lead 
to  greater  confidence  and  trust  in  God’s  Word,  notwith¬ 
standing  the  imperfections  of  some  of  His  mouthpieces. 

The  Prophet  Malachi  (4:1)  tells  of  this  Day  of  the 
Lord  under  the  same  symbol.  He  says :  “  The  day  cometh 
that  shall  burn  as  an  oven;  and  all  the  proud,  yea,  and  all 
that  do  wickedly,  shall  be  stubble ;  and  the  day  that 
cometh  shall  burn  them  up  .  .  .  that  it  shall  leave  them 
neither  root  nor  branch.”  Pride,  and  every  other  cause 
from  which  haughtiness  and  oppression  could  again  spring 
forth,  will  be  entirely  consumed  by  the  great  trouble  of 
the  Day  of  the  Lord  and  by  the  after  disciplines  of  the 
Millennial  age. — the  last  of  which  is  described  in  Rev.  20  :g. 

But,  while  pride  (in  all  its  forms  sinful  and  detestable) 
is  to  be  utterly  rooted  out,  and  all  the  proud  and  wicked 
are  to  be  utterly  destroyed,  it  does  not  follow  that  there 
is  no  hope  for  a  reformation  in  this  class.  No,  thank 
God:  while  this  fire  of  God’s  just  indignation  will  be  burn¬ 
ing,  the  Judge  will  grant  opportunity  for  pidling  some  out 
of  the  consuming  fire  (Jude  23)  ;  and  those  only  who  re- 


320 


The  Flan  of  the  Ages 


fuse  the  aid  will  perish  with  their  pride;  because  they 
have  made  it  part  of  their  character,  and  refuse  to  reform. 

The  same  prophet  gives  another  description  of  this  day 
(Mai.  3:1-3),  in  which  again,  under  the  figure  of  fire,  he 
shows  how  the  Lord's  children  will  be  purified  and  blessed 
and  brought  nigh  to  Him  by  having  the  dross  of  error  de¬ 
stroyed: — “  The  Messenger  of  the  Covenant,  whom  ye 
delight  in :  behold,  He  shall  come,  saith  the  Lord  of  hosts. 
But  who  may  abide  the  day  of  His  coming?  and  who 
shall  stand  [the  test]  when  He  appeareth?  for  He  is  as 
a  refiner’s  fire :  .  .  .  and  He  shall  sit  as  a  refiner  and 
purifier  of  silver:  and  He  shall  purify  the  sons  of  Levi 
[typical  of  believers,  of  whom  the  chief  are  the  Royal 
Priesthood]  and  purge  them  as  gold  and  silver,  that  they 
may  offer  unto  the  Lord  an  offering  in  righteousness.” 

Paul  refers  to  this  same  fire,  and  this  refining  process 
affecting  believers  in  the  Day  of  the  Lord  (1  Cor.  3:12- 
15),  and  in  such  a  manner  as  to  leave  it  beyond  all  ques¬ 
tion  that  the  symbolic  fire  will  destroy  every  error,  and 
thus  effect  purification  of  faith.  After  declaring  that  he 
refers  only  to  those  building  their  faith  upon  the  only  rec¬ 
ognized  foundation,  Christ  Jesus’  finished  work  of  re¬ 
demption,  he  says:  “Now  if  any  man  build  [character] 
upon  this  foundation,  gold,  silver,  precious  stones  [divine 
truths  and  corresponding  character,  qr]  wood,  hay,  stubble 
[traditional  errors  and  corresponding  unstable  characters], 
every  man’s  work  shall  be  made  manifest;  for  the  day 
shall  declare  it,  because  it  shall  be  revealed  by  fire;  and 
so  every  one’s  work  [2  Pet.  1:5-11],  whatever  it  is,  the 
same  fire  will  prove.”  Surely  even  the  most  prejudiced 
will  concede  that  the  fire  which  tries  a  spiritual  work  is 
not  literal  fire;  fire  is  an  appropriate  symbol  to  represent 
the  utter  destruction  of  conditions  represented  here  by 
wood,  hay  and  stubble.  This  fire  will  be  powerless  to  de¬ 
stroy  the  faith-and-character  structure  built  with  the  gold. 


321 


The  Day  of  Jehovah 

silver  and  precious  stones  of  divine  truth,  and  founded 
upon  the  rock  of  Christ’s  ransom-sacrifice. 

The  Apostle  shows  this,  saying:  “If  any  man’s  work 
abide  which  he  hath  built  thereupon  [upon  Christ]  he 
shall  receive  a  reward.  [His  reward  will  be  in  proportion 
to  his  faithfulness  in  building,  making  use  of  the  truth  in 
the  development  of  true  character — putting  on  the  whole 
armor  of  God.]  If  any  man’s  work  shall  be  consumed,  he 
shall  suffer  loss  [loss  of  the  reward,  because  of  unfaith¬ 
fulness],  but  he  himself  shall  be  preserved  so  as  through 
a  fire  ” — singed,  scorched  and  alarmed.  All  who  build  on 
the  rock  foundation  of  Christ’s  ransom  are  sure :  none 
that  trust  in  His  righteousness  as  their  covering  will  ever 
be  utterly  confounded.  But  those  who  wilfully  reject  Him 
and  His  work,  after  coming  to  a  clear,  full  knowledge 
thereof,  are  in  danger  of  the  second  death. — Heb.  6:4-8; 
10 :26-3i. 

In  yet  another  way  is  this  trouble  of  the  Day  of  the 
Lord  symbolically  described.  The  Apostle  shows  (Heb. 
12:26-29)  that  the  inauguration  of  the  Law  Covenant  at 
Sinai  was  typical  of  the  introduction  of  the  New  Cove¬ 
nant  to  the  world  at  the  opening  of  the  Millennial  age,  or 
reign  of  Christ’s  kingdom.  He  says  that  in  the  type  God’s 
voice  shook  the  literal  earth,  but  now  He  hath  promised, 
saying,  “Yet  once  for  all  [finally],  I  will  shake  not  only 
the  earth,  but  the  heaven  also.”  Concerning  this  the 
Apostle  explains,  saying,  “  Now  this  [statement],  Yet  once 
for  all,  denotes  the  removal  of  the  things  shaken,  because 
they  are  fabricated  [false,  made  up,  not  the  true],  so  that 
the  unshaken  things  [true,  righteous  things,  only]  may  re¬ 
main.  Wherefore,  seeing  that  we  are  to  receive  a  king¬ 
dom  which  cannot  be  shaken,  let  us  hold  fast  the  favor 
through  which  we  may  serve  God  acceptably  with  rever¬ 
ence  and  piety;  for  [as  it  is  written],  Our  God  is  a  con¬ 
suming  fire.”  Thus  we  see  this  apostle  uses  a  storm  to 
symbolize  the  trouble  of  this  Day  of  the  Lord,  which  he 


322 


The  Plan  of  the  Ages 

and  others  elsewhere  refer  to  under  the  symbol  of  fire. 
The  same  events  are  here  noted  that  are  described  under 
the  fire  symbol,  namely,  the  sweeping  away  of  all  falsities, 
both  from  believers  and  from  the  world — errors  regarding 
God's  plan  and  character  and  Word,  and  also  errors  as 
to  social  and  civil  affairs  in  the  world.  It  will  be  good 
indeed  for  all  to  be  rid  of  these  fabrications,  which  came 
to  man  largely  through  his  own  depraved  desires,  as  well 
as  by  the  cunning  craftiness  of  Satan,  the  wily  foe  of 
righteousness;  but  it  will  be  at  great  cost  to  all  concerned 
that  they  will  be  swept  away.  It  will  be  a  terribly  hot 
fire,  a  fearful  storm,  a  dark  night  of  trouble,  which  will 
precede  the  glorious  brightness  of  that  Kingdom  of  Right¬ 
eousness  which  can  never  be  shaken,  that  Millennial  day 
in  which  the  Sun  of  Righteousness  will  shine  forth  in 
splendor  and  power,  blessing  and  healing  the  sick  and 
dying  but  redeemed  world. — Compare  Mai.  4:2  and  Matt. 
13  :43- 

David,  the  prophet  through  whose  Psalms  God  was 
pleased  to  foretell  so  much  concerning  our  Lord  at  His 
first  advent,  gives  some  vivid  descriptions  of  this  Day  of 
Trouble  by  which  His  glorious  reign  will  be  introduced; 
and  he  uses  these  various  symbols — -fire,  storm  and  dark¬ 
ness — alternately  and  interchangeably,  in  his  descriptions. 
Thus,  for  instance,  he  says  (Psa.  50:3)  :  “Our  God  shall 
come,  and  shall  not  keep  silence :  a  fire  shall  devour  before 
Him,  and  it  shall  be  very  tempestuous  round  about  Him.” 
In  Psa.  97 :2-6 :  “  Clouds  and  darkness  are  round  about 
Him:  righteousness  and  justice  are  the  support  of  His 
throne.  A  fire  goeth  before  Him  and  burneth  up  His 
enemies  round  about.  His  lightnings  give  light  to  the 
world;  the  earth  seeth  it  and  trembleth.  The  mountains 
melt  away  like  wax  at  the  presence  of  the  Lord,  at  the 
presence  of  the  Lord  of  the  whole  earth.  The  [new] 
heavens  [then]  tell  of  His  righteousness,  and  all  the  peo¬ 
ple  see  His  glory.”  Psa.  46 :6 :  “  The  peoples  raged,  the 


The  Day  of  Jehovah 


323 


kingdoms  were  moved:  He  uttered  His  voice,  the  earth 
melted."  Again  (Psa.  110:2-6),  “Rule  Thou  in  the  midst 
of  Thine  enemies.  .  .  .  The  Lord  at  thy  right  hand  shall 
crush  kings  in  the  day  of  His  wrath.  He  will  judge 
among  the  nations — there  shall  be  a  fulness  of  corpses. 
He  crusheth  the  heads  [rulers]  over  many  countries.” 
Again  (46:1-5),  “God  is  our  protection;  .  .  .  therefore 
we  will  not  fear  when  the  earth  [society]  is  transformed, 
and  when  the  mountains  [kingdoms]  are  swept  into  the 
midst  of  the  sea  [swallowed  up  by  the  turbulent  masses], 
when  the  waters  thereof  roar  and  are  troubled  [infuri¬ 
ated],  wdien  the  mountains  shake  with  the  swellings  there¬ 
of.  ..  .  God  will  help  her  [the  Bride,  the  faithful  “  little 
flock  ”]  at  the  dawning  of  the  morning.”  And  in  the 
same  Psalm,  verses  6-10,  the  same  story  is  re-stated  in 
other  symbols : — “  The  peoples  rage,  kingdoms  are  dis¬ 
placed  :  He  letteth  His  voice  be  heard,  the  earth  [society] 
melteth.  Jehovah  of  hosts  is  with  us,  a  Tower  for  us  is 
the  God  of  Jacob.”  Then,  viewing  the  results  of  that 
time  of  trouble  from  beyond  it,  he  adds :  “  Come  ye,  be¬ 
hold  the  deeds  of  the  Lord — what  desolations  He  hath 
made  in  the  earth.  .  .  .  Desist  [from  your  former  ways, 
O  people]  and  know  [come  to  the  knowledge]  that  I  am 
God.  I  will  be  exalted  among  the  peoples,  I  will  be  ex¬ 
alted  in  the  earth.”  The  “  new  earth  ”  or  new  order  and 
arrangement  of  society  will  exalt  God  and  His  law,  as  over 
and  controlling  all. 

Another  testimony  in  proof  of  the  fact  that  the  Day  of 
the  Lord  will  be  a  great  day  of  trouble  and  of  destruction 
to  every  form  of  evil  (yet  not  a  time  of  literal  burning  of- 
the  earth)  is  furnished  in  the  last  symbolic  prophecy  of 
the  Bible.  Referring  to  this  time  when  the  Lord  will  take 
His  great  power  to  reign,  the  storm  and  fire  are  thus  de¬ 
scribed — “  And  the  nations  were  enraged  and  Thy  wrath 
came.”  (Rev.  11:17,  18.)  And  again,  “And  out  of  His 
mouth  proceeded  a  two-edged  broadsword,  that  with  it  He 


324 


The  Plan  of  the  Ages 

should  smite  the  nations :  and  He  shall  rule  them  with  a 
rod  of  iron :  and  He  treadeth  the  winepress  of  the  fierce¬ 
ness  of  the  wrath  of  Almighty  God.  .  .  .  And  I  saw  the 
beast  [symbolic],  and  the  kings  of  the  earth  and  their 
armies,  gathered  together  to  make  war  against  Him  that 
sat  on  the  horse,  and  against  His  army.  And  the  beast 
was  taken,  and  with  him  the  false  prophet.  .  .  .  These 
were  cast  alive  into  a  lake  of  fire  burning  with  brimstone.” 
— Rev.  19:15,  19. 

We  cannot  here  digress  to  examine  these  symbols — 
“  beast,”  “false  prophet,”  “image,”  “lake  of  fire,” 
“  horse,”  etc.,  etc.  For  this  the  reader  is  referred  to  a 
succeeding  volume.  Now  we  would  have  you  notice  that 
the  great  symbolic  battle,  and  the  harvesting  of  the  vine 
of  the  earth  here  described  as  closing  the  present  age  and 
opening  up  the  Millennial  age  (Rev.  20:1-3),  are  but  other 
symbols  covering  the  same  great  and  troublous  events 
elsewhere  symbolically  called  fire,  storm,  shaking,  etc.  In 
connection  with  the  battle  and  winepress  figures  of  Reve¬ 
lation,  note  the  striking  harmony  of  Joel  2:9-16  and  Isa. 
13:1-11,  in  describing  the  same  events  by  similar  figures. 
The  variety  of  symbolic  figures  used  helps  us  to  appre¬ 
ciate  more  fully  all  the  features  of  that  great  and  notable 
Day  of  the  Lord. 

THE  PRESENT  SITUATION. 

* 

We  here  leave  the  prophetic  statements  regarding  that 
day,  to  mark  more  particularly  the  present  aspect  of  af¬ 
fairs  in  the  world,  as  we  now  see  them  shaping  themselves 
for  the  rapidly  approaching  conflict — a  conflict  which, 
when  its  terrible  climax  is  reached,  must  necessarily  be 
a  short  one,  else  the  race  would  be  exterminated.  The 
two  rival  parties  to  this  battle  are  already  visible.  Wealth, 
arrogance  and  pride  are  on  one  side,  and  widely-prevail¬ 
ing  poverty,  ignorance,  bigotry  and  a  keen  sense  of  in- 


The  Day  of  Jehovah 


325 


justice  are  on  the  other.  Both,  impelled  by  selfish  motives, 
are  now  organizing  their  forces  all  over  the  civilized 
world.  With  our  eyes  anointed  with  truth,  wherever  we 
look  we  can  see  that  the  sea  and  the  waves  are  already 
roaring  and  lashing  and  foaming  out  against  the  moun¬ 
tains,  as  represented  in  the  threats  and  attempts  of  an¬ 
archists  and  discontents  whose  numbers  are  constantly  in¬ 
creasing.  We  can  see,  too,  that  the  friction  between  the 
various  factions  or  elements  of  society  is  rapidly  getting 
to  the  point  described  by  the  prophets,  when  the  earth 
(society)  will  be  on  fire,  and  the  elements  will  melt  and 
-disintegrate  with  the  mutually  generated  heat. 

It  is  of  course  difficult  for  people,  on  whichever  side  of 
this  controversy  they  may  be,  to  see  contrary  to  their  own 
interests,  habits  and  education.  The  wealthy  feel  that 
they  have  a  right  to  more  than  their  proportional  share  of 
this  world’s  goods ;  a  right  to  purchase  labor  and  every 
commodity  as  low  as  they  can ;  a  right  to  the  fruit  of  their 
efforts ;  and  a  right  to  use  their  intelligence  so  to  run  their 
business  as  to  make  profit  for  themselves  and  to  increase 
their  hoarded  wealth,  no  matter  who  else  may  be  compelled 
by  force  of  circumstances  to  drag  through  life  with  few 
of  its  comforts,  even  if  with  all  of  its  necessities.  They 
reason  thus .  It  is  the  inevitable ;  the  law  of  supply  and 
demand  must  govern;  rich  and  poor  have  always  been  in 
the  world;  and  if  the  wealth  were  evenly  divided  in  the 
morning,  some  would,  through  dissipation  or  improvidence, 
be  poor  before  night,  while  others,  more  careful  and  pru¬ 
dent,  would  be  rich.  Besides,  they  will  argue  with  effect, 
Can  it  be  expected  that  men  of  greater  brain  power  will 
undertake  vast  enterprises,  employing  thousands  of  men, 
with  the  risks  of  large  losses,  unless  there  be  hopes  of 
gain  and  some  advantage  ? 

The  artisan  and  the  laborer,  on  the  contrary,  will  say : 
We  see  that  while  labor  enjoys  many  advantages  to-day 
above  any  other  day,  while  it  is  better  paid,  and  can 


2,26  The  Plan  of  the  Ages 

therefore  procure  greater  comforts,  yet  it  is  in  this  en¬ 
joying  only  its  right,  from  which  it  has  long  been  de¬ 
barred  to  some  extent;  and  it  is  thus  properly  deriving 
a  share  of  the  advantages  of  the  inventions,  discoveries, 
increasing  knowledge,  etc.,  of  our  time.  We  recognize 
labor  as  honorable,  and  that,  when  accompanied  with  good 
sense,  education,  honesty  and  principle,  it  is  as  honorable, 
and  has  as  many  rights,  as  any  profession.  And,  on  the 
contrary,  we  esteem  idleness  a  discredit  and  disgrace  to  all 
men,  whatever  their  talent  or  occupation  in  life.  All,  to 
be  valued  and  appreciated,  should  be  useful  to  others  in 
some  respect.  But  though  realizing  our  present  improve¬ 
ment  and  advancement,  intellectually,  socially  and  finan¬ 
cially,  we  realize  this  to  be  more  the  result  of  circum¬ 
stances  than  of  human  design  on  the  part  of  either  our¬ 
selves  or  our  employers.  We  see  our  improved  condi¬ 
tion,  and  that  of  all  men,  to  be  the  result  of  the  great 
increase  of  intelligence,  invention,  etc.,  of  the  past  fifty 
years  particularly.  These  came  up  so  rapidly  that  labor 
as  well  as  capital  got  a  lift  from  the  tidal  wave,  and  was 
carried  to  a  higher  level;  and  if  we  could  see  a  prospect 
that  the  flood  tide  would  continue  to  rise,  and  to  benefit 
all,  we  would  feel  satisfied;  but  we  are  anxious  and  rest¬ 
less  now  because  we  see  that  this  is  not  the  case.  We  see 
that  the  flood  tide  is  beginning  to  turn,  and  that  whereas 
many  have  been  lifted  high  in  wealth  by  it,  and  are  firmly 
and  securely  fixed  upon  the  shore  of  ease,  luxury  and 
opulence,  yet  the  masses  are  not  thus  settled  and  secured, 
but  are  in  danger  of  being  carried  as  low  as  ever,  or 
lower,  by  the  under  current  of  the  now  ebbing  tide. 
Hence  it  is  that  we  are  disposed  to  grasp  hold  of  some¬ 
thing  to  insure  our  present  state  and  our  further  advance¬ 
ment  before  it  is  too  late. 

To  state  the  matter  in  other  words,  we  (artisans  and 
laborers)  see  that  while  all  mankind  has  largely  shared 
the  blessings  of  the  day,  yet  those  who  by  reason  of 


327 


The  Day  of  Jehovah 

greater  talent  for  business,  or  by  inheritance,  or  by  fraud 
and  dishonesty,  have  become  possessors  of  tens  of  thou¬ 
sands  and  millions  of  dollars,  have  not  only  this  advan¬ 
tage  over  all  others,  but,  aided  by  the  mechanical  inven¬ 
tions,  etc.,  they  are  in  a  position  to  continue  the  ratio  of 
their  increase  in  wealth,  in  proportion  to  the  decrease  in 
the  wage-workers’  salaries.  We  see  that  unless  we  take 
some  steps  toward  the  protection  of  the  increasing  num¬ 
ber  of  artisans  against  the  increasing  power  of  monopoly, 
combined  with  labor-saving  machinery,  etc.,  the  cold¬ 
blooded  law  of  supply  and  demand  will  swallow  us  up  com¬ 
pletely.  It  is  against  this  impending  disaster,  rather  than 
against  present  conditions,  that  we  organize  and  seek  pro¬ 
tective  arrangements.  Each  day  adds  largely  to  our  num¬ 
bers  by  natural  increase  and  by  immigration;  and  each 
day  adds  to  the  labor-saving  machinery.  Each  day,  there¬ 
fore,  increases  the  number  seeking  employment  and  de¬ 
creases  the  demand  for  their  service.  The  natural  law  of 
supply  and  demand,  therefore,  if  permitted  to  go  on  un¬ 
interruptedly,  will  soon  bring  labor  back  where  it  was  a 
century  ago,  and  leave  all  the  advantages  of  our  day  in 
the  hands  of  capital.  It  is  this  that  we  seek  to  avert. 

This  ultimate  tendency  of  many  real  blessings  to  work 
injury,  unless  restrained  by  wise  and  equitable  laws,  was 
long  since  seen;  but  the  rapidity  with  which  one  inven¬ 
tion  has  followed  another,  and  the  consequent  increased 
demand  for  labor  in  providing  this  labor-saving  machin¬ 
ery,  has  been  so  great  that  the  ultimate  result  has  been 
delayed,  and  instead,  the  world  has  had  a  “  boom  ” — an 
inflation  of  values,  wages,  wealth,  credits  (debts)  and 
ideas — from  which  the  reaction  is  now  commencing  grad¬ 
ually  to  take  place. 

In  the  last  few  years  there  have  been  produced  in  vast 
quantities  agricultural  implements  of  every  description 
which  enable  one  man  to  accomplish  as  much  as  five 
could  formerly.  This  has  a  two-fold  effect :  first,  three 


328  The  Plan  of  the  Ages 

times  as  many  acres  are  worked,  giving  employment  to 
three  out  of  the  five  laborers,  thus  setting  two  adrift  to 
compete  for  other  labor;  secondly,  the  three  who  remain 
can,  by  the  use  of  the  machinery,  produce  as  great  a  crop 
as  fifteen  would  have  done  without  it.  The  same  or 
greater  changes  are  wrought  in  other  departments  by 
similar  agencies;  for  instance,  in  iron  and  steel  making. 
Its  growth  has  been  so  enormous  that  the  number  of  em¬ 
ployees  has  greatly  increased,  notwithstanding  the  fact 
that  machinery  has  enabled  one  man  at  present  to  accom¬ 
plish  about  as  much  as  twelve  did  formerly.  One  of  the 
results  will  be  that  very  shortly  the  capacity  of  these  ex¬ 
tensive  works  will  more  than  meet  the  present  enormous 
demands,  and  the  demands,  instead  of  continuing  to  in¬ 
crease,  will  probably  decrease ;  for  the  world  is  fast  being 
supplied  with  railroads  beyond  present  needs,  and  the 
yearly  repairs  on  these  could  probably  be  supplied  by  less 
than  one-half  the  present  number  of  establishments. 

Thus  we  are  brought  in  contact  with  the  peculiar  condi¬ 
tion  in  which  there  is  an  over-production,  causing  idleness 
occasionally  to  both  capital  and  labor,  while  at  the  same 
time  some  lack  the  employment  which  would  enable  them 
to  procure  necessities  and  luxuries  and  thus  in  a  measure 
cure  the  over-production.  And  the  tendency  toward  both 
over-production  and  lack  of  employment  is  on  the  increase, 
and  calls  for  a  remedy  of  some  kind  which  society’s  physi¬ 
cians  are  seeking,  but  of  which  the  patient  will  not 
make  use. 

While,  therefore  (continues  the  wage-w7orker),  we 
realize  that  as  the  supply  begins  to  exceed  the  demand, 
competition  is  greatly  reducing  the  profits  of  capital  and 
machinery,  and  throughout  the  world  is  distressing  the 
rich  by  curtailing  their  profits,  and  in  some  cases  causing 
them  actual  loss  instead  of  profit,  yet  we  believe  that  the 
class  which  benefited  most  by  the  “  boom  ”  and  inflation 
should  suffer  most  in  the  reaction,  rather  than  that  the 


The  Day  of  Jehovah 


329 


masses  should  suffer  from  it.  To  this  end,  and  for  these 
reasons,  wage-workers  are  moving  to  obtain  the  following 
results — by  legislation  if  possible,  or  by  force  and  law¬ 
lessness  in  countries  where,  for  any  cause,  the  voice  of 
the  masses  is  not  heard,  and  the  interests  of  the  masses 
are  not  conserved : — 

It  is  proposed  that  the  hours  of  labor  be  shortened  in 
proportion  to  the  skill  or  severity  of  the  labor,  without  a 
reduction  of  wages,  in  order  thus  to  employ  a  greater 
number  of  persons  without  increasing  the  products,  and 
thus  to  equalize  the  coming  over-production  by  providing 
a  larger  number  with  the  means  of  purchasing.  It  is  pro¬ 
posed  to  fix  and  limit  the  rate  of  interest  on  money  at 
much  less  than  the  present  rates,  and  thus  compel  a 
leniency  of  the  lenders  toward  the  borrowers  or  poorer 
class,  or  else  an  idleness  or  rusting  of  their  capital.  It  is 
proposed  that  railroads  shall  either  be  the  property  of  the 
people,  operated  by  their  servants,  government  officials,  or 
that  legislation  shall  restrict  their  liberties,  charges,  etc., 
and  compel  their  operation  in  such  a  manner  as  to  serve  the 
public  better.  As  it  is,  railroads  built  during  a  period  of 
inflated  values,  instead  of  curtailing  their  capital  to  con¬ 
form  to  the  general  shrinkage  of  values  experienced  in 
every  other  department  of  trade,  have  multiplied  their 
originally  large  capital  stocks  two  or  three  times  (com¬ 
monly  called  watering  their  stocks),  without  real  value  be¬ 
ing  added.  Thus  it  comes  that  great  railroad  systems  are 
endeavoring  to  pay  interest  and  dividends  upon  stocks  and 
bonded  debts  which  on  an  average  are  four  times  as  great 
as  these  railroads  would  actually  cost  to-day  new.  As  a 
consequence  the  public  suffers.  Farmers  are  charged 
heavily  for  freights,  and  sometimes  find  it  profitable  to 
burn  their  grain  for  fuel ;  and  thus  the  cost  of  food  to  the 
people  is  greater  without  being  to  the  farmer’s  advantage. 
It  is  proposed  to  remedy  this  matter,  so  that  railroads  shall 
pay  to  their  stockholders  about  four  per  cent,  on  their 


330 


The  Plan  of  the  Ages 

present  actual  value,  and  not  four  to  eight  per  cent,  on 
three  or  four  times  their  present  value,  as  many  of  them 
now  do,  by  preventing  competition  through  pooling  ar¬ 
rangements. 

We  well  know,  says  the  artisan,  that  in  the  eyes  of  those 
who  hold  watered  railroad  stocks,  and  other  stocks,  this 
reduction  of  profits  on  their  invested  capital  will  seem 
terrible,  and  will  come  like  drawing  teeth,  and  that  they 
will  feel  that  their  rights  (?)  to  use  their  franchises 
granted  by  the  people,  to  squeeze  from  them  immense 
profits,  based  upon  fictitious  valuations,  are  being  griev¬ 
ously  outraged,  and  that  they  will  resist  it  all  they  know 
how.  But  we  feel  that  they  should  be  thankful  that  the 
public  is  so  lenient,  and  that  they  are  not  required  to  make 
restitution  of  millions  of  dollars  already  thus  obtained. 
We  feel  that  the  time  has  come  for  the  masses  of  the 
people  to  share  more  evenly  the  blessings  of  this  day  of 
blessings,  and  to  do  this  it  is  necessary  so  to  legislate  that 
all  greedy  corporations,  fat  with  money  afiid  power  de¬ 
rived  from  the  public,  shall  be  restrained,  and  compelled 
by  law  to  serve  the  public  at  reasonable  rates.  In  no 
other  way  can  these  blessings  of  Providence  be  secured 
to  the  masses.  Hence,  while  great  corporations,  represent¬ 
ing  capital,  are  to  a  large  extent  a  blessing  and  a  benefit, 
we  are  seeing  daily  that  they  have  passed  the  point  of 
benefit  and  are  becoming  masters  of  the  people,  and  if 
unchecked  will  soon  reduce  wage-workers  to  penury  and 
slavery.  Corporations,  composed  of  numbers  of  people 
all  more  or  less  wealthy,  are  rapidly  coming  to  occupy 
the  same  relation  to  the  general  public  of  America  that 
the  Lords  of  Great  Britain  and  all  Europe  occupy  toward 
the  masses  there,  only  that  the  corporations  are  more 
powerful. 

j  To  accomplish  our  ends,  continue  the  wage-workers, 
we  need  organization.  We  must  have  the  co-operation  of 
the  masses  or  we  can  never  accomplish  anything  against 


33i 


The  Day  of  Jehovah 

such  immense  power  and  influence.  And  though  we  are 
organized  into  unions,  etc.,  it  must  not  be  understood  that 
our  aim  is  anarchy  or  injustice  toward  any  class.  We, 
the  masses  of  the  people,  simply  desire  to  protect  our  own 
rights,  and  those  of  our  children,  by  putting  reasonable 
bounds  upon  those  whose  wealth  and  power  might  other¬ 
wise  crush  us — which  wealth  and  power,  properly  used 
and  limited,  may  be  a  more  general  blessing  to  all.  In  a 
word,  they  conclude,  we  would  enforce  the  golden  rule — 
“  Do  unto  others  as  you  would  that  they  should  do  to  you.” 

Happy  would  it  be  for  all  concerned  if  such  moderate 
and  reasonable  means  would  succeed;  if  the  rich  would 
rest  with  their  present  acquirements  and  co-operate  with 
the  great  mass  of  the  people  in  the  general  and  permanent 
improvement  of  the  condition  of  all  classes ;  if  the  wage¬ 
workers  would  content  themselves  with  reasonable  de¬ 
mands;  if  the  golden  rule  of  love  and  justice  could  thus  be 
put  in  practice.  But  men  in  their  present  condition  will 
not  observe  this  rule  without  compulsion.  Though  there 
be  some  among  the  artisans  of  the  world  who  would  be 
thus  moderate  and  just  in  their  ideas,  the  majority  are 
not  so,  but  will  be  extreme,  unjust  and  arrogant  in  their 
ideas  and  demands,  beyond  all  reason.  Each  concession 
on  the  part  of  capitalists  will  but  add  to  such  demands 
and  ideas;  and  all  having  experience  know  that  the  arro¬ 
gance  and  rule  of  the  ignorant  poor  are  doubly  severe. 
And  so  among  those  of  wealth — some  are  fully  in  sympa¬ 
thy  with  the  laboring  classes,  and  would  be  glad  to  act 
out  their  sympathy  by  making  such  arrangements  as  would 
gradually  effect  the  needed  reforms;  but  they  are  greatly 
in  the  minority  and  wholly  powerless  in  the  operating  of 
corporations  and  to  a  great  extent  in  their  private  busi¬ 
ness.  If  they  be  merchants  or  manufacturers,  they  cannot 
shorten  the  hours  of  labor  or  increase  the  wages  of  their 
employees;  for  competitors  would  then  undersell  them, 


332 


The  Plan  of  the  Ages 

and  financial  disaster  to  themselves,  their  creditors  and 
their  employees  would  follow. 

Thus  we  see  the  natural  cause  of  the  great  trouble  of 
this  “Day  of  Jehovah.”  Selfishness,  and  blindness  to  all 
except  their  own  interests,  will  control  the  majority  on 
both  sides  of  the  question.  Wage-workers  will  organize 
and  unify  their  interests,  but  selfishness  will  destroy  the 
union;  and  each,  being  actuated  mainly  by  that  principle, 
will  scheme  and  conspire  in  that  direction.  The  majority, 
ignorant  and  arrogant,  will  gain  control,  and  the  better 
class  will  be  powerless  to  hold  in  check  that  which  their 
intelligence  organized.  Capitalists  will  become  convinced 
that  the  more  they  yield  the  more  will  be  demanded,  and 
will  soon  determine  to  resist  all  demands.  Insurrection 
will  result ;  and  in  the  general  alarm  and  distrust  capital 
will  be  withdrawn  from  public  and  private  enterprises, 
and  business  depression  and  financial  panic  will  follow. 
Thousands  of  men  thrown  out  of  employment  in  this  way 
will  finally  become  desperate.  Then  law  and  order  will 
be  swept  away — the  mountains  will  be  swallowed  up  in 
that  stormy  sea.  Thus  the  social  earth  will  melt,  and  the 
governmental  heavens  (church  and  state)  will  pass  away; 
and  ail  the  proud,  and  all  who  do  wickedly,  will  be  as 
stubble.  Then  the  mighty  men  will  weep  bitterly,  the  rich 
will  howl,  and  fear  and  distress  will  be  upon  all  the  mul¬ 
titude.  Even  now,  wise,  far-seeing  men  find  their  hearts 
failing  them  as  they  look  forward  to  those  things  coming 
upon  the  world,  even  as  our  Lord  predicted.  (Luke  21 126.) 
The  Scriptures  show  us  that  in  this  general  rupture  the 
nominal  church  (including  all  denominations)  will  be 
gradually  drawn  more  and  more  to  the  side  of  the  govern¬ 
ments  and  the  wealthy,  will  lose  much  of  its  influence  over 
the  people,  and  will  finally  fall  with  the  governments. 
Thus  the  heavens  (ecclesiastical  rule),  being  on  fire,  will 
pass  away  with  a  great  hissing. 

All  this  trouble  will  but  prepare  the  world  to  realize 


The  Day  of  Jehovah 


333 


that  though  men  may  plan  and  arrange  ever  so  well  and 
wisely,  all  their  plans  will  prove  futile  as  long  as  ignor¬ 
ance  and  selfishness  are  in  the  saddle  and  have  the  con¬ 
trol.  It  will  convince  all  that  the  only  feasible  way  of 
correcting  the  difficulty  is  by  the  setting  up  of  a  strong  and 
righteous  government,  which  will  subdue  all  classes,  and 
enforce  principles  of  righteousness,  until  gradually  the 
stony-heartedness  of  men  will,  under  favorable  influences, 
give  place  to  the  original  image  of  God.  And  this  is  just 
what  God  has  promised  to  accomplish  for  all,  by  and 
through  the  Millennial  Reign  of  Christ,  which  Jehovah 
introduces  by  the  chastisements  and  lessons  of  this  day  of 
trouble. — Ezek.  11:19;  36:25,  36;  Jer.  31:29-34;  Zeph. 

3  :9 ;  Psa.  46  :8-io. 

Though  this  day  of  trouble  comes  as  a  natural  and  una-  ^ 
voidable  result  of  man’s  fallen,  selfish  condition,  and  was 
fully  foreseen  and  declared  by  the  Lord,  who  foresaw  that 
His  laws  and  instructions  would  be  disregarded  by  all  but 
the  few  until  experience  and  compulsion  force  obedience, 
yet  all  who  realize  the  state  of  things  coming  should  set 
■themselves  and  their  affairs  in  order  accordingly.  Thus 
we  say  to  all  the  meek — the  humble  of  the  world,  as  well 
as  the  body  of  Christ :  Seek  ye  the  Lord,  ye  meek  of  the 
earth  which  have  wrought  His  judgment  (His  will)  ;  seek 
righteousness;  seek  meekness,  that  ye  may  be  partially 
hidden  in  the  day  of  the  Lord’s  anger.  (Zeph.  2  :3.)  None 
will  entirely  escape  the  trouble,  but  those  seeking  right¬ 
eousness  and  rejoicing  in  meekness  will  have  many  ad¬ 
vantages  over  others.  Their  manner  of  life,  their  habits 
of  thought  and  action,  as  well  as  their  sympathies  for  the 
right,  which  will  enable  them  to  grasp  the  situation  of 
affairs,  and  also  to  appreciate  the  Bible  account  of  this 
trouble  and  its  outcome,  will  all  conspire  to  make  them 
suffer  less  than  others — especially  from  harassing  fears 
and  forebodings. 

The  trend  of  events  in  this  Day  of  the  Lord  will  be 
very  deceptive  to  those  not  Scripturally  informed.  It 


334 


The  Plan  of  the  Ages 

will  come  suddenly,  as  fire  consuming  chaff  (Zeph.  2:2), 
in  comparison  to  the  long  ages  past  and  their  slow  opera¬ 
tion;  but  not  suddenly  as  a  flash  of  lightning  from  a  clear 
sky,  as  some  erroneously  expect  who  anticipate  that  all 
things  written  concerning  the  Day  of  the  Lord  will  be 
fulfilled  in  a  twenty-four  hour  day.  It  will  come  as  “  a 
thief  in  the  night,”  in  the  sense  that  its  approach  will  be 
stealthy  and  unobserved  by  the  world  in  general.  The 
trouble  of  this  day  will  be  in  spasms.  It  will  be  a  series 
of  convulsions  more  frequent  and  severe  as  the  day  draws 
on,  until  the  final  one.  The  Apostle  so  indicates  when  he 
says — “as  travail  upon  a  woman.”  (1  Thes.  5:2,  3.)  The 
relief  will  come  only  with  the  birth  of  the  new  order  of 
things — a  new  heavens  (the  spiritual  control  of  Christ) 
and  a  new  earth  (re-organized  society)  wherein  dwelleth 
righteousness  (2  Pet.  3:10,  13) — in  which  justice  and 
love,  instead  of  power  and  selfishness,  will  be  the  law. 

Each  time  these  labor  pangs  of  the  new  era  come  upon 
the  present  body  politic,  her  strength  and  courage  will  be 
found  less,  and  the  pains  severer.  All  that  society’s  physi¬ 
cians  (political  economists)  can  do  for  her  relief  will  be 
to  help,  and  wisely  direct  the  course  of  the  inevitable 
birth — to  prepare  gradually  the  way  for  the  event.  They 
cannot  avert  it  if  they  would;  for  God  has  decreed  that 
it  shall  come  to  pass.  Many  of  society’s  physicians  will, 
however,  be  totally  ignorant  of  the  real  ailment  and  of 
the  necessities  and  urgency  of  the  case.  These  will  un¬ 
dertake  repressive  measures ;  and  as  each  paroxysm  of 
trouble  passes  away,  they  will  take  advantage  of  it  to 
fortify  the  resistive  appliances,  and  will  thereby  increase 
the  anguish;  and  while  they  will  not  long  delay  the  birth, 
their  malpractice  will  hasten  the  death  of  their  patient; 
for  the  old  order  of  things  will  die  in  the  labor  of  bring¬ 
ing  forth  the  new. 

To  lay  aside  the  forcible  figure  suggested  by  the 
Apostle,  and  speak  plainly: — The  efforts  of  the  masses  for 
deliverance  from  the  grasp  of  Capital  and  machinery  will 


335 


The  Day  of  Jehovah 

be  immature;  plans  and  arrangements  will  be  incomplete 
and  insufficient,  as  time  after  time  they  attempt  to  force 
their  way  and  burst  the  bands  and  limits  of  “  supply  and 
demand  ”  which  are  growing  too  small  for  them.  Each 
unsuccessful  attempt  will  increase  the  confidence  of  Capi¬ 
tal  in  its  ability  to  keep  the  new  order  of  things  within  its 
present  limits,  until  at  length  the  present  restraining 
power  of  organizations  and  governments  will  reach  its 
extreme  limit,  the  cord  of  social  organism  will  snap 
asunder,  law  and  order  will  be  gone,  and  wide-spread 
anarchy  will  bring  all  that  the  prophets  have  foretold  of 
the  trouble  “  such  as  was  not  since  there  was  a  nation 
and,  thank  God  for  the  assurance  added— “  nor  ever  shall 
be  ”  afterward. 

The  deliverance  of  Israel  from  Egypt  and  from  the 
plagues  which  came  upon  the  Egyptians  seems  to  illus¬ 
trate  the  coming  emancipation  of  the  world,  at  the  hands 
of  the  greater  than  Moses,  whom  he  typified.  It  will  be 
a  deliverance  from  Satan  and  every  agency  he  has  de¬ 
vised  for  man’s  bondage  to  sin  and  error.  And  as  the 
plagues  upon  Egypt  had  a  hardening  effect  as  soon  as 
removed,  so  the  temporary  relief  from  the  pains  of  this 
Day  of  the  Lord  will  tend  to  harden  some,  and  they  will 
say  to  the  poor,  as  did  the  Egyptians  to  Israel,  “  Ye  are 
idle,”  and  therefore  dissatisfied !  and  will  probably,  like 
them,  attempt  to  increase  the  burden.  (Exod.  5:4-23.) 
But  in  the  end  such  will  wish,  as  did  Pharaoh  in  the  mid¬ 
night  of  his  last  plague,  that  they  had  dealt  more  leniently 
and  wisely  long  ago.  (Exod.  12:30-33.)  To  mark  fur¬ 
ther  the  similarity,  call  to  mind  that  the  troubles  of  this 
Day  of  the  Lord  are  called  “  seven  vials  of  wrath,”  or 
“  seven  last  plagues,”  and  that  it  is  not  until  the  last  of 
these  that  the  great  earthquake  (revolution)  occurs,  in 
which  every  mountain  (kingdom)  will  disappear. — Rev. 
16:17-20. 

Another  thought  with  reference  to  this  Day  of  Trouble 
is  that  it  has  come  just  in  due  time — God’s  due  time.  In 


336  The  Plan  of  the  Ages 

the  next  volume  of  this  work,  evidence  is  adduced  from 
the  testimony  of  the  Law  and  the  Prophets  of  the  Old 
Testament,  as  well  as  from  Jesus  and  the  apostolic 
prophets  of  the  New  Testament,  which  shows  clearly  and 
unmistakably  that  this  Day  of  Trouble  is  located  chrono¬ 
logically  in  the  beginning  of  the  glorious  Millennial  reign 
of  Messiah.  It  is  this  necessary  preparation  for  the  com¬ 
ing  work  of  restitution  in  the  Millennial  age  that  precipi¬ 
tates  the  trouble. 

During  the  six  thousand  years  interim  of  evil,  and  until 
the  appointed  time  for  the  establishment  of  the  righteous 
and  powerful  government  of  Christ,  it  would  have  been  a 
positive  injury  to  fallen  men  had  they  been  afforded  much 
idle  time,  through  an  earlier  development  of  present  labor- 
saving  machinery,  or  otherwise.  Experience  has  given 
rise  to  the  proverb  that  “  Idleness  is  the  mother  of  vice,” 
thus  approving  the  wisdom  of  God’s  decree,  “  In  the  sweat 
of  thy  face  shalt  thou  eat  bread  till  thou  return  unto  the 
dust.”  Like  all  God's  arrangements,  this  is  benevolent 
and  wise,  and  for  the  ultimate  good  of  His  creatures. 
The  trouble  of  the  Day  of  the  Lord,  which  we  already 
see  gathering,  confirms  the  wisdom  of  God’s  arrangement; 
for,  as  we  have  seen,  it  comes  about  as  the  result  of  over¬ 
production  by  labor-saving  machinery,  and  an  inability  on 
the  part  of  the  various  elements  of  society  to  adjust  them¬ 
selves  to  the  new  circumstances,  because  of  selfishness  on 
the  part  of  each. 

An  unanswerable  argument,  proving  that  this  is  God’s 
due  time  for  the  introduction  of  the  new  order  of  things, 
is  that  He  is  lifting  the  veil  of  ignorance  and  gradually 
letting  in  the  light  of  intelligence  and  invention  upon  man¬ 
kind,  just  as  foretold,  when  foretold,  and  with  the  results 
predicted.  (Dan.  12:4,  1.)  Had  the  knowledge  come 
sooner,  the  trouble  would  have  come  sooner;  and  though 
society  might  have  re-organized  after  its  storm  and  melt¬ 
ing,  it  would  have  been  not  a  new  earth  (social  arrange¬ 
ment)  wherein  righteousness  would  prevail  and  dwell. 


337 


The  Day  of  Jehovah 

but  a  new  earth  or  arrangement  in  which  sin  and  vice 
would  have  much  more  abounded  than  now.  The  equitable 
division  of  the  benefits  of  labor-saving  machinery  would  in 
time  have  brought  shorter  and  shorter  hours  of  labor; 
and  thus,  released  from  the  original  safeguard,  fallen 
man,  with  his  perverted  tastes,  would  not  have  used  his 
liberty  and  time  for  mental,  moral  and  physical  improve¬ 
ment,  but,  as  the  history  of  the  past  proves,  the  tendency 
would  have  been  toward  licentiousness  and  vice. 

The  partial  lifting  of  the  veil  now  prepares  thousands 
of  conveniences  for  mankind,  and  thus  furnishes,  from 
the  outstart  of  the  age  of  restitution,  time  for  education 
and  moral  and  physical  development,  as  well  as  for  prep¬ 
aration  for  the  feeding  and  clothing  of  the  companies 
who  will  from  time  to  time  be  awakened  from  the  tomb. 
And  furthermore,  it  locates  the  time  of  trouble  just  where 
it  will  be  of  benefit  to  mankind,  in  that  it  will  give  them 
the  lesson  of  their  own  inability  to  govern  themselves,  just 
at  the  Millennial  dawn,  when,  by  the  Lord’s  appointment, 
He  who  redeemed  all  is  to  begin  to  bless  them  with  the 
strong  rule  of  the  iron  rod,  and  with  full  knowledge  and 
assistance  whereby  they  may  be  restored  to  original  per¬ 
fection  and  everlasting  life. 

DUTY  AND  PRIVILEGE  OF  THE  SAINTS. 

An  important  question  arises  regarding  the  duty  of  the 
saints  during  this  trouble,  and  their  proper  attitude  toward 
the  two  opposing  classes  now  coming  into  prominence. 
That  some  of  the  saints  will  still  be  in  the  flesh  during  at 
least  a  part  of  this  burning  time  seems  possible.  Their  po¬ 
sition  in  it,  however,  will  differ  from  that  of  others,  not 
so  much  in  that  they  will  be  miraculously  preserved 
(though  it  is  distinctly  promised  that  their  bread  and 
water  shall  be  sure),  but  in  the  fact  that,  being  instructed 
from  God’s  Word,  they  will  not  feel  the  same  anxiety  and 
hopeless  dread  that  will  overspread  the  world.  They  will 


338  The  Plan  of  the  Ages 

recognize  the  trouble  as  the  preparation,  according  to 
God’s  plan,  for  blessing  the  whole  world,  and  they  will  be 
cheered  and  comforted  through  it  all.  This  is  forcibly 
stated  in  Psa.  91;  Isa.  33:2-14,  15-24. 

Thus  comforted  and  blessed  by  the  divine  assurance, 
the  first  duty  of  the  saints  is  to  let  the  world  see  that  in 
the  midst  of  all  the  prevailing  trouble  and  discontent,  and 
even  while  they  share  the  trouble  and  suffer  under  it,  they 
are  hopeful,  cheerful  and  always  rejoicing  in  view  of  the 
glorious  outcome  foretold  in  God’s  Word. 

The  Apostle  has  written  that  “  Godliness  with  content¬ 
ment  is  great  gain”;  and  though  this  has  always  been 
true,  it  will  have  double  force  in  this  Day  of  the  Lord, 
when  discontent  is  the  chief  ailment  among  all  worldly 
classes.  To  these  the  saints  should  be  a  notable  exception. 
There  never  was  a  time  when  dissatisfaction  was  so  wide¬ 
spread;  and  yet  there  never  was  a  time  when  men  en¬ 
joyed  so  many  favors  and  blessings.  Wherever  we  look, 
whether  into  the  palaces  of  the  rich,  replete  with  conve¬ 
niences  and  splendors  of  which  Solomon  in  all  his  glory 
knew  almost  nothing,  or  whether  we  look  into  the  com¬ 
fortable  home  of  the  thrifty  and  temperate  wage-worker, 
with  its  evidences  of  taste,  comfort,  art  and  luxury,  we 
see  that  in  every  way  the  present  exceeds  in  bountiful 
supply  every  other  period  since  the  creation,  many-fold; 
and  yet  the  people  are  unhappy  and  discontented.  The 
fact  is  that  the  desires  of  a  selfish,  depraved  heart  know 
no  bounds.  Selfishness  has  so  taken  possession  of  all, 
that,  as  we  look  out,  we  see  the  whole  world  madly  push¬ 
ing  and  driving  and  clutching  after  wealth.  A  few  only 
being  successful,  the  remainder  are  envious  and  soured 
because  they  are  not  the  fortunate  ones,  and  all  are  dis¬ 
contented  and  miserable — more  so  than  in  any  former 
time. 

But  the  saint  should  take  no  part  in  that  struggle.  His 
consecration  vow  was  that  he  would  strive  and  grasp  and 
run  for  a  higher,  a  heavenly  prize,  and  hence  he  is  weaned 


The  Day  of  Jehovah 


339 


from  earthly  ambitions,  and  labors  not  for  earthly  things, 
except  to  provide  things  decent  and  needful;  for  he  is 
giving  heed  to  the  course  and  example  of  the  Master  and 
the  apostles. 

Therefore  they  have  contentment  with  their  godliness, 
not  because  they  have  no  ambition,  but  because  their  am¬ 
bition  is  turned  heavenward  and  absorbed  in  the  effort  to 
lay  up  treasure  in  heaven  and  to  be  rich  toward  God;  in 
view  of  which,  and  of  their  knowledge  of  God’s  plans 
revealed  in  His  Word,  they  are  content  with  whatever  of 
an  earthly  sort  God  may  provide.  These  can  joyfully 
sing : — 

“  Content,  whatever  lot  I  see, 

Since  ’tis  God’s  hand  that  leadeth  me.” 

But  alas !  not  all  of  God’s  children  occupy  this  position. 
Many  have  fallen  into  the  discontent  prevalent  in  the 
world,  and  are  robbing  themselves  of  the  enjoyments  of 
life  because  they  have  left  the  Lord’s  footsteps  and  are 
casting  their  lot  and  taking  their  portion  with  the  world 
— seeking  earthly  things  whether  attaining  them  or  not, 
sharing  the  world’s  discontent,  and  failing  to  realize  the 
contentment  and  peace  which  the  world  can  neither  give 
nor  take  away. 

We  urge  the  saints,  therefore,  to  abandon  the  strife  of 
greed  and  vainglory  and  its  discontent,  and  to  strive  for 
the  higher  riches  and  the  peace  they  do  afford.  We  would 
remind  them  of  the  Apostle’s  words : — 

“  Godliness  with  contentment  is  great  gain ;  for  we 
brought  nothing  into  this  world,  and  it  is  certain  we  can 
carry  nothing  out.  And  having  [needful ]  food  and  rai¬ 
ment,  let  us  therewith  be  content.  But  they  that  will  [to] 
be  rich  [whether  they  succeed  or  not]  fall  into  temptation 
and  a  snare,  and  into  many  foolish  and  hurtful  lusts  which 
drown  [sink]  men  in  ruin  and  destruction.  For  a  root  of 
all  vices  is  the  love  of  money  [whether  in  rich  or  poor], 


34° 


The  Plan  of  the  Ages 

which  some  being  eager  for  were  led  away  from  the  faith 
and  pierced  themselves  through  with  many  pangs.  But 
thou,  O  man  of  God,  flee  from  these,  and  be  pursuing 
righteousness,  godliness,  faith,  love,  endurance,  meekness; 
be  contesting  in  the  noble  contest  of  the  faith,  lay  hold  on 
everlasting  life,  unto  which  thou  wast  called  and  didst 
make  a  noble  covenant.” — I  Tim.  6:6-12. 

If  the  example  of  the  saints  is  thus  one  of  contentment 
and  joyful  anticipation,  and  a  cheerful  submission  to  pres¬ 
ent  trials  in  sure  hope  of  the  good  time  coming,  such  living 
examples  alone  are  valuable  lessons  for  the  world.  And 
in  addition  to  the  example,  the  counsel  of  the  saints  to 
those  about  them  should  be  in  harmony  with  their  faith. 
It  should  be  of  the  nature  of  ointment  and  healing  balm. 
Advantage  should  be  taken  of  circumstances  to  point  the 
world  to  the  good  time  coming,  to  preach  to  them  the  com¬ 
ing  Kingdom  of  God,  and  to  show  the  real  cause  of 
present  troubles,  and  the  only  remedy. — Luke  3:14;  Heb. 
13  :5;  Phil.  4:11. 

The  poor  world  groans,  not  only  under  its  real,  but  also 
under  its  fancied  ills,  and  especially  under  the  discontent 
of  selfishness,  pride  and  ambitions  which  fret  and  worry 
men  because  they  cannot  fully  satisfy  them.  Hence,  while 
we  can  see  both  sides  of  the  question,  let  us  counsel  those 
willing  to  hear  to  contentment  with  what  they  have,  and 
to  patient  waiting  until  God  in  His  due  time  and  way 
brings  to  them  the  many  blessings  which  His  love  and 
wisdom  have  provided. 

By  probing  and  inflaming  either  real  or  fancied  wounds 
and  wrongs,  we  wrould  do  injury  to  those  we  should  be 
helping  and  blessing,  thus  spreading  their  discontent,  and 
hence  their  trouble.  But  by  fulfilling  our  mission,  preach¬ 
ing  the  good  tidings  of  the  ransom  given  for  all,  and  the 
consequent  blessings  to  come  to  all,  we  shall  be  true 
heralds  of  the  kingdom-— its  ambassadors  of  peace.  Thus 
it  is  written,  “  How  beautiful  upon  the  mountains  [king¬ 
doms]  are  the  feet  of  him  [the  last  members  of  the  body 


34i 


The  Day  of  Jehovah 

of  Christ]  that  bringeth  good  tidings,  that  publisheth 
peace,  that  bringeth  good  tidings  of  good.” — Isa.  52  \j. 

The  troubles  of  this  “  Day  of  Jehovah  ”  will  give  oppor¬ 
tunity  for  preaching  the  good  tidings  of  coming  good,  such 
as  is  seldom  afforded,  and  blessed  are  they  who  will  follow 
the  footsteps  of  the  Master,  and  be  the  good  Samaritans 
binding  up  the  wounds  and  pouring  in  the  oil  and  wine  of 
comfort  and  cheer.  The  assurance  given  such  is  that 
their  labor  is  not  in  vain;  for  when  the  judgments  of  the 
Lord  are  in  the  earth,  the  inhabitants  of  the  world  will 
learn  righteousness. — Isa.  26  :g. 

The  sympathy  of  the  Lord’s  children,  like  that  of  their 
heavenly  Father,  must  be  largely  in  harmony  with  the 
groaning  creation,  striving  for  any  deliverance  from 
bondage;  although  they  should,  like  Him,  remember  and 
sympathize  with  those  of  the  opposing  classes  whose  de¬ 
sires  are  to  be  just  and  generous,  but  whose  efforts  are 
beset  and  hindered,  not  only  by  the  weaknesses  of  their 
fallen  nature,  but  also  by  their  surroundings  in  life,  and 
their  association  with  and  dependence  upon  others.  But 
the  Lord’s  children  should  have  no  sympathy  with  the  ar¬ 
rogant,  insatiate  desires  and  endeavors  of  any  class. 
Their  utterances  should  be  calm  and  moderate,  and  always 
for  peace  where  principle  is  not  at  stake.  They  should 
remember  that  this  is  the  Lord’s  battle,  and  that  so  far 
as  politics  or  social  questions  are  concerned,  they  have  no 
real  solution  other  than  that  predicted  in  the  Word  of 
God.  The  duty  of  the  consecrated,  therefore,  is  first  of 
all  to  see  that  they  are  not  in  the  way  of  Jehovah’s  char¬ 
iot,  and  then  to  “  stand  still  and  see  the  salvation  of 
God,”  in  the  sense  of  realizing  that  it  is  no  part  of  their 
work  to  share  in  the  struggle,  but  that  it  is  the  Lord’s 
doing,  through  other  agencies.  Regardless  of  all  such 
things,  they  should  press  along  the  line  of  their  own  mis¬ 
sion,  proclaiming  the  heavenly  kingdom  at  hand  as  the 
only  remedy  for  all  classes,  and  their  only  hope. 


CHAPTER  XVI. 


CONCLUDING  THOUGHTS. 

Oua  Duty  Toward  the  Truth. — Its  Cost,  Its  Value,  Its  Profit. 

IN  the  preceding  chapters  we  have  seen  that  both  the 
light  of  nature  and  that  of  revelation  clearly  demon¬ 
strate  the  fact  that  an  intelligent,  wise,  almighty  and 
righteous  God  is  the  Creator  of  all  things,  and  that  He  is 
the  supreme  and  rightful  Lord  of  all;  that  all  things  ani¬ 
mate  and  inanimate  are  subject  to  His  control;  and  that 
the  Bible  is  the  revelation  of  His  character  and  plans  so 
far  as  He  is  pleased  to  disclose  them  to  men.  From  it  we 
have  learned  that  though  evil  now  predominates  among 
some  of  His  creatures,  it  exists  for  only  a  limited  time  and 
to  a  limited  extent,  and  by  His  permission,  for  wise  ends 
which  He  has  in  view.  We  have  also  learned  that  though 
darkness  now  covers  the  earth,  and  gross  darkness  the 
people,  yet  God’s  light  will  in  due  time  dispel  all  the  dark¬ 
ness,  and  the  whole  earth  will  be  filled  with  His  glory. 

We  have  seen  that  His  great  plan  is  one  that  has  re¬ 
quired  ages  for  its  accomplishment  thus  far,  and  that  yet 
another  age  will  be  required  to  complete  it;  and  that  dur¬ 
ing  all  the  dark  ages  of  the  past,  when  God  seemed  to 
have  almost  forgotten  His  creatures,  His  plan  for  their 
future  blessing  has  been  silently  but  grandly  working  out, 
though  during  all  those  ages  the  mysteries  of  His  plan 
have  been  wisely  hidden  from  men.  We  have  also  seen 
that  the  day  or  age  which  is  now  about  to  dawn  upon  the 
world  is  to  be  the  day  of  the  world’s  judgment  or  trial, 
and  that  all  previous  preparation  has  been  for  the  pur- 

342 


Concluding  Thoughts 


343 


pose  of  giving  mankind  in  general  as  favorable  an  oppor¬ 
tunity  as  possible,  when,  os  individuals,  they  will  be  placed 
on  trial  for  eternal  life.  The  long  period  of  six  thousand 
years  has  greatly  multiplied  the  race,  and  their  buffetings 
and  sufferings  under  the  dominion  of  evil  have  given  them 
an  experience  which  will  be  greatly  to  their  advantage 
when  they  are  brought  to  judgment.  And  though  the  race 
as  a  whole  has  been  permitted  thus  to  suffer  for  six  thou¬ 
sand  years,  yet  as  individuals  they  have  run  their  course 
in  a  few  brief  years. 

We  have  seen  that  while  the  race  was  undergoing  this 
necessary  discipline,  in  due  time  God  sent  His  Son  to  re¬ 
deem  them;  and  that  while  the  mass  of  mankind  did  not 
recognize  the  Redeemer  in  His  humiliation,  and  would 
not  believe  that  the  Lord’s  Anointed  would  thus  come  to 
their  rescue,  yet  from  among  those  whose  hearts  were 
toward  God,  and  who  believed  His  promises,  God  has 
been,  during  these  ages  past,  selecting  two  companies  to 
receive  the  honors  of  His  kingdom — the  honors  of  sharing 
in  the  execution  of  the  divine  plan.  These  two  select 
companies,  we  have  seen,  are  to  constitute  the  two  phases 
of  the  Kingdom  of  God.  And  from  the  prophets  we  learn 
that  this  kingdom  is  soon  to  be  established  in  the  earth; 
that  under  its  wise  and  just  administration  all  the  families 
of  the  earth  will  be  blessed  with  a  most  favorable  oppor¬ 
tunity  to  prove  themselves  worthy  of  everlasting  life ;  that 
as  the  result  of  their  redemption  by  the  precious  blood  of 
Christ,  a  grand  highway  of  holiness  will  be  cast  up;  that 
the  ransomed  of  the  Lord  (all  mankind — Heb.  2:9)  may 
walk  in  it;  that  it  will  be  a  public  thoroughfare  made 
comparatively  easy  for  all  who  earnestly  desire  to  become 
pure,  holy;  and  that  all  the  stumbling-stones  will  be  gath¬ 
ered  out,  and  all  the  snares,  allurements  and  pitfalls  re¬ 
moved,  and  blessed  will  all  those  be  who  go  up  thereon 
to  perfection  and  everlasting  life. 

It  is  manifest  that  this  judgment,  or  rulership,  cannot 


344 


The  Plan  of  the  Ages 

begin  until  Christ,  whom  Jehovah  hath  appointed  to  be 
the  Judge  or  Ruler  of  the  world,  has  come  again — not 
again  in  humiliation,  but  in  power  and  great  glory :  not 
again  to  redeem  the  world,  but  to  judge  (rule)  the  world 
in  righteousness.  A  trial  can  in  no  case  proceed  until  the 
judge  is  on  the  bench  and  the  court  in  session  at  the  ap¬ 
pointed  time,  though  before  that  time  there  may  be  a 
great  preparatory  work.  Then  shall  the  King  sit  upon  the 
throne  of  His  glory,  and  before  Him  shall  be  gathered  all 
nations,  and  He  shall  judge  them  during  that  age  by  their 
works,  opening  to  them  the  books  of  the  Scriptures  and 
filling  the  earth  with  the  knowledge  of  the  Lord.  And  by 
their  conduct  under  all  that  favor  and  assistance,  He  shall 
decide  who  of  them  are  worthy  of  life  everlasting  in  the 
ages  of  glory  and  joy  to  follow. — Matt.  25:31;  Rev. 
20  :ii-I3. 

Thus  we  have  seen  that  the  second  advent  of  Messiah, 
to  set  up  His  kingdom  in  the  earth,  is  an  event  in  which 
all  classes  of  men  may  have  hope,  an  event  which,  when 
fully  understood,  will  bring  joy  and  gladness  to  all  hearts. 
It  is  the  day  when  the  Lord’s  “  little  flock  ”  of  consecrated 
saints  has  the  greatest  cause  for  rejoicing.  It  is  the  glad 
day  when  the  espoused  virgin  Church  with  joy  becomes 
the  Bride,  the  Lamb’s  wife;  when  she  comes  up  out  of 
the  wilderness  leaning  upon  the  arm  of  her  Beloved,  and 
enters  into  His  glorious  inheritance.  It  is  the  day  when 
the  true  Church,  glorified  with  its  Head,  will  be  endued 
with  divine  authority  and  power,  and  will  begin  the  great 
work  for  the  world,  the  result  of  which  will  be  the  com¬ 
plete  restitution  of  all  things.  And  it  will  be  a  glad  day 
for  the  world  when  the  great  adversary  is  bound,  when 
the  fetters  that  have  held  the  race  for  six  thousand  years 
are  broken,  and  when  the  knowledge  of  the  Lord  fills  the 
whole  earth  as  the  waters  cover  the  sea. 

A  knowledge  of  these  things,  and  the  evidences  that 
they  are  nigh,  even  at  the  door,  should  have  a  powerful 


345 


Concluding  Thoughts 

influence  upon  all,  but  especially  upon  the  consecrated 
children  of  God,  who  are  seeking  the  prize  of  the  divine 
nature.  We  urge  such,  while  they  lift  up  their  heads  and 
rejoice,  knowing  that  their  redemption  draweth  nigh,  to 
lay  aside  every  weight  and  hindrance,  and  to  run  pa¬ 
tiently  the  race  in  which  they  have  started.  Look  away 
from  self  and  its  unavoidable  weaknesses  and  imperfec¬ 
tions,  knowing  that  all  such  weaknesses  are  covered  fully 
by  the  merits  of  the  ransom  given  by  Christ  Jesus  our 
Lord,  and  that  your  sacrifices  and  self-denials  are  accept¬ 
able  to  God  through  our  Redeemer  and  Lord — and  thus 
only.  Let  us  remember  that  the  strength  sufficient  which 
God  has  promised  us,  and  by  use  of  which  we  can  be 
“  overcomers,”  is  provided  in  His  Word.  It  is  a  strength 
derived  from  a  knowledge  of  His  character  and  plans,  and 
of  the  conditions  upon  which  we  may  share  in  them.  Thus 
Peter  expresses  it,  saying,  “  Grace  and  peace  be  multiplied 
unto  you  through  the  knowledge  of  God,  and  of  Jesus 
Christ  our  Lord,  according  as  His  divine  power  hath  given 
unto  us  all  things  that  pertain  unto  life  and  godliness, 
through  the  knowledge  of  Him  who  hath  called  us  to  glory 
and  virtue ;  whereby  are  given  unto  us  exceeding  great 
and  precious  promises,  that  by  these  ye  might  be  par¬ 
takers  of  the  divine  nature.” — 2  Pet.  1 12-4. 

But  to  obtain  this  knowledge  and  this  strength,  which 
God  thus  proposes  to  supply  to  each  runner  for  the  heav¬ 
enly  prize,  will  surely  test  the  sincerity  of  your  consecra¬ 
tion  vows.  You  have  consecrated  all  your  time,  all  your 
talents,  to  the  Lord;  now  the  question  is,  How  much  of  it 
are  you  giving?  Are  you  still  willing,  according  to  your 
covenant  of  consecration,  to  give  up  all  ? — to  give  up  your 
own  plans  and  methods,  and  the  theories  of  yourselves  and 
others,  to  accept  of  God’s  plan  and  way  and  time  of  doing 
His  great  work  ?  Are  you  willing  to  do  this  at  the  cost  of 
earthly  friendships  and  social  ties  ?  And  are  you  willing 
to  give  up  time  from  other  things  for  the  investigation  of 


346 


The  Plan  of  the  Ages 

these  glorious  themes  so  heart-cheering  to  the  truly  con¬ 
secrated,  with  the  certain  knowledge  that  it  will  cost  you 
this  self-denial?  If  all  is  not  consecrated,  or  if  you  only 
half  meant  it  when  you  gave  all  to  the  Lord,  then  you 
will  begrudge  the  time  and  effort  needful  to  search  His 
Word  as  for  hid  treasure,  to  obtain  thus  the  strength  need¬ 
ful  for  all  the  trials  of  faith  incident  to  the  present  (the 
dawn  of  the  Millennium)  above  other  times. 

But  think  not  that  the  giving  will  end  with  the  giving 
of  the  needful  time  and  energy  to  this  study:  it  will  not. 
The  sincerity  of  your  sacrifice  of  self  will  be  tested  in 
full,  and  will  prove  you  either  worthy  or  unworthy  of 
membership  in  that  “  little  flock,”  the  overcoming  Church, 
which  will  receive  the  honors  of  the  kingdom.  If  you 
give  diligence  to  the  Word  of  God,  and  receive  its  truths 
into  a  good,  honest,  consecrated  heart,  it  will  beget  in  you 
such  a  love  for  God  and  His  plan,  and  such  a  desire  to 
tell  the  good  tidings,  to  preach  the  gospel,  that  it  will  be¬ 
come  the  all-absorbing  theme  of  life  thereafter;  and  this 
will  not  only  separate  you  from  the  world  and  from  many 
nominal  Christians,  in  spirit,  but  it  will  lead  to  separation 
from  such  entirely.  They  will  think  you  peculiar  and 
separate  you  from  their  company,  and  you  will  be  despised 
and  counted  a  fool  for  Christ’s  sake ;  because  they  know 
us  not,  even  as  they  knew  not  the  Lord. — 2  Cor.  4:8-10; 
Luke  6:22)  1  John  3:1;  1  Cor.  3:18. 

Are  you  willing  to  follow  on  to  know  the  Lord  through 
evil  and  through  good  report  ?  Are  you  willing  to  forsake 
all,  to  follow  as  He  may  lead  you  by  His  Word? — to  ig¬ 
nore  the  wishes  of  friends,  as  well  as  your  own  desires? 
It  is  hoped  that  many  of  the  consecrated  who  read  this 
volume  may  by  it  be  so  quickened  to  fresh  zeal  and  fer¬ 
vency  of  spirit,  through  a  clearer  apprehension  of  the  di¬ 
vine  plan,  that  they  will  be  able  to  say,  “  By  the  grace  of 
God,  I  will  follow  on  to  know  and  to  serve  the  Lord,  what¬ 
ever  may  be  the  sacrifice  involved.”  Like  the  noble  Be- 


Concluding  Thoughts 


34  7 


reans  (Acts  17:11),  let  such  studiously  set  themselves  to 
prove  what  has  been  presented  in  the  foregoing  pages. 
Prove  it,  not  by  the  conflicting  traditions  and  creeds  of 
men,  but  by  the  only  correct  and  divinely  authorized 
standard — God’s  own  Word.  It  is  to  facilitate  such  in¬ 
vestigation  that  we  have  cited  so  many  scriptures. 

It  will  be  useless  to  attempt  to  harmonize  the  divine 
plan  herein  set  forth  with  many  of  the  ideas  previously 
held  and  supposed  to  be  Scriptural,  yet  not  proved  so.  It 
will  be  observed  that  the  divine  plan  is  complete  and  har¬ 
monious  with  itself  in  every  part,  and  that  it  is  in  perfect 
harmony  with  the  character  which  the  Scriptures  ascribe 
to  its  great  Author.  It  is  a  marvelous  display  of  wisdom, 
justice,  love  and  power.  It  carries  with  it  its  own  evi¬ 
dence  of  superhuman  design,  being  beyond  the  power  of 
human  invention,  and  almost  beyond  the  power  of  human 
comprehension. 

Doubtless  questions  will  arise  on  various  points  inquir¬ 
ing  for  solution  according  to  the  plan  herein  presented. 
Careful,  thoughtful  Bible  study  will  settle  many  of  these 
at  once;  and  to  all  we  can  confidently  say,  No  question 
which  you  can  raise  need  go  without  a  sufficient  answer, 
fully  in  harmony  with  the  views  herein  presented.  Suc¬ 
ceeding  volumes  elaborate  the  various  branches  of  this 
one  plan,  disclosing  at  every  step  that  matchless  harmony 
of  which  the  truth  alone  can  boast.  And  be  it  known  that 
no  other  system  of  theology  even  claims,  or  has  ever  at¬ 
tempted,  to  harmonize  in  itself  every  statement  of  the 
Bible,  yet  nothing  short  of  this  can  we  claim  for  these 
views.  This  harmony  not  only  with  the  Bible,  but  with 
the  divine  character  and  with  sanctified  common  sense, 
must  have  arrested  the  attention  of  the  conscientious 
reader  already,  and  filled  him  with  awe,  as  well  as  with 
hope  and  confidence.  It  is  marvelous  indeed,  yet  just 
what  we  should  expect  of  the  truth,  and  of  God’s  infin¬ 
itely  wise  and  beneficent  plan. 


34&  The  Plan  of  the  Ages 

And  while  the  Bible  is  thus  opening  up  from  this  stand¬ 
point,  and  disclosing  wondrous  things  (Psa.  119:18),  the 
light  of  the  present  day  upon  the  various  creeds  and  tradi¬ 
tions  of  men  is  affecting  them  in  an  opposite  manner. 
They  are  being  recognized  even  by  their  worshipers  as 
imperfect  and  deformed,  and  hence  they  are  being  meas¬ 
urably  ignored;  and  though  still  subscribed  to  they  are 
seldom  elaborated,  for  very  shame.  And  the  shame  at¬ 
taching  to  these  human  creeds  and  traditions  is  spreading 
to  the  Bible,  which  is  supposed  to  uphold  these  deformities 
of  thought  as  of  divine  origin.  Hence  the  freedom  with 
which  the  various  advanced  thinkers,  so-called,  are  be¬ 
ginning  to  deny  various  parts  of  the  Bible  not  congenial 
to  their  views.  How  striking,  then,  the  providence  of 
God,  which  at  this  very  time  opens  before  His  children 
this  truly  glorious  and  harmonious  plan — a  plan  that  re¬ 
jects  not  one,  but  harmonizes  every  part  and  item  of  His 
Word.  Truth,  when  due,  becomes  meat  for  the  house¬ 
hold  of  faith,  that  they  may  grow  thereby.  (Matt.  24:45.) 
Whoever  comes  in  contact  with  truth,  realizing  its  char¬ 
acter,  has  thereby  a  responsibility  with  reference  to  it. 
It  must  be  either  received  and  acted  upon,  or  rejected  and 
despised.  To  ignore  it  does  not  release  from  responsibil¬ 
ity.  If  we  accept  it  ourselves,  we  have  a  responsibility 
toward  it  also,  because  it  is  for  all  the  household  of 
faith;  and  each  one  receiving  it  becomes  its  debtor,  and, 
if  a  faithful  steward,  must  dispense  it  to  the  other  mem¬ 
bers  of  the  family  of  God.  Let  your  light  shine !  If  it 
again  becomes  darkness,  how  great  will  be  the  darkness  1 
Lift  up  the  light !  Lift  up  a  standard  for  the  people  1 


INDEX 


TO 


SCRIPTURE  CITATIONS 


OF 


THE  DIVINE  PLAN  OF  THE  AGES. 


GENESIS. 

i:26,  31 .  174 

i:27  171 

2:4  .  139 

2:9,  l6,  17.  .  .  209 

2:  17  . MO,  154 

3:  15  . 57,  98 

3  :  22  . 120,  209 

5  .  160 

5:1  .  200 

7  :  13  .  221 

12:3  .  58 

13  :  14-17  - 293 

18 :  1,  2 .  183 

18:  18  .  58 

19:24  .  no 

19  :  36-38  ....  42 

22  :  18  .  58 

26 :  4  .  58 

38  .  43 

49:10  .  42 

49 :  28  .  78 


EXODUS. 

5:4-23  . 

12 :  30-33 

12:49  .. 

18 :  13-26 
19:  17-25 
21 : 26,  27 
22 : 21-24 
22  -.25 


335 

335 

50 

47 

54 

52 

52 

50 


23:  4,  5 .  5o 

23  :  9  .  52 

23:12  .  51 

24:12  .  53 

26:30  .  53 


LEVITICUS. 


1 :  1 
19 
19 
19 
19 
19 

24 

25 

25 

26 


53 

52 

53 

54 
53 


13  . 

14  . 

1 7  . 

32  . 

33,  34-  •  -5°,  52 

22  .  50 

9T3-23,27-30  49 

36,  37 .  50 

14-16  _  125 


NUMBERS. 

ii  :  16,17,24-30  46 
26 :  52-56  -  50 

DEUTERONOMY. 

1 :  15  .  47 

i :  16,  17 .  49 

1  :  17  .  47 

5:i~5  .  54 

9:9-n  .  53 

12:19  .  51 

14:27  .  52 

18:15  .  78 

18:  15,  19  ....  58 

349 


i  AGES. 

22: 10  . 

51 

24:14,  15 . 

52 

25:4  . 

51 

26:5  . 

78 

28 :  1-14  . 

125 

28:  15-32  - 

125 

3i:9-27  . 

43 

31:10-13  - 

50 

JOSHUA. 

23  :  6-1 1,  12-16 

125 

JUDGES. 

3:9-H  . 

142 

6 :  1 1-22  . 

183 

13 : 20  . 

183 

I.  SAMUEL. 

8 :  6—22  . 

48 

IO:i9  . 

124 

15:3  . 

in 

I.  KINGS. 

18 :  4,  10,  17,  18 

54 

18:40  . 

55 

19:10  . 

54 

I.  CHRON. 

l6:  l6,  17 . 

78 

16:31-34  - 

147 

29:23  . 

248 

350 


Index  of  Texts 


II.  CHRON. 


13 :  8  .  248 

nehemiah. 

2: 17  .  124 

6:7  .  55 

JOB. 

14:  10,  21..  209,  210 
38 :  7  .  220 

PSALMS. 

i :  i  .  25 

2:  1  -6,  10-12. .  272 

2:8  .  308 

2 :  8-12  .  ..256,  302 

5:4  .  118 

8 14-8  .  191 

8:5  .  175 

8:5.  6 .  247 

8:5-8 - 174,  179 

10:6  .  124 

n:5-7  . 303 

16:  10  .  57 

17:  15  .  222 

24:3,  4 .  300 

25:  14  .  171 

27 :  5  .  124 

30:5  .  9 

34 :  7  .  182 

34:  13,  14 . 309 

34:  19  .  124 

34 :  20  .  57 

37:9  .  67 

37 : 35  .  68 

39:n  .  209 

41 :  1  .  124 

45:7  .  303 

45  :  16  .  294 

46 :  1-5  .  323 

46:6  .  322 

46 :  6-10  .  323 

46:8-10  . 333 

48 :  2  .  295 

49:7-15  .  171 

49:  14 . 60,  302 

50:3  .  322 

50:5  .  141 

72 :  7  .  67 


72 :  8  . . . . 

....  283 

76 :  10  . . . 

....  250 

77 :  18  . . . 

....  171 

78:70,  71. 

....  248 

88:3  .... 

....  124 

89:32  . . . 

....  303 

9i  . 

....  338 

94:  1 3  •  •• 

....  124 

97  :  2-6  . . 

....  322 

97:11  ... 

....  20 

98:9  .... 

....  143 

107:26  .. 

....  124 

107:39  .. 

....  124 

no:  1  . . . 

....  92 

no :  2-6. . 

• • • •  323 

110:5  ••• 

....  308 

112  :  6  . . . 

....  291 

119 :  18  . . 

....  348 

119:105  . 

....  20 

141:5 

....  124 

149:8,  9.  . 

....  261 

PROVERBS. 

4:18  .  .  .  . 

....  20 

15:3  •••• 

....  145 

ECCLESIASTES. 

i:4  . 

. . . .  69 

7 :  14  . . . . 

....  124 

7:29  .... 

....  171 

9:  10  .... 

.105,  210 

n:3  •  •  •  • 

....  105 

12  :  14  . . . 

. 145 

ISAIAH. 

i :  18  .... 

..20,  58 

2  :  19  . .  . . 

....  67 

1:26  . . . . 

....  294 

2:3  . 

.256,  297 

8:  20  . . . . 

....  163 

n  :  9. .74, 

217,  302 

13:1-11  • 

....  324 

14 :  14  . . . 

....  189 

14 :  24-27 

....  66 

19 :  22  . . . 

....  256 

21 :  12  . . . 

....  21 

26 :  9  . . . . 

.  34i 

28:  17  . . . 

28:21  .  61 

32 :  1  . 269 

33:2-14,  15-24  338 
35 :  1-6  .  161 

35:8  .  215 

35:8,  9. .  .205,  216 

35:9  . 217 

35:io  . 217 

40 :  5  .  58 

42  :  i-7  .  58 

42 :  7  .  25 

45:7  . 124,  125 

45:11,  12,  18.  190 

45:i7  .  67 

46:9-11  .  66 

49:6  .  58 

52:7  .  34i 

52:9  . 297 

53:4  . 230 

53  :  3-6  .  57 

53:8,  9,  11...  57 

53:  11  .  131 

53  :  12  .  57 

55:8,  9 .  10 

55:n  .  95 

60:2,  3 .  18 

61 :  1  .  112 

61 :  2  . 218,  308 

62  :  10  . 217 

63  :  i-4  . 308 

65  :  18  .  297 

65  :  20  ....  144,  241 
66 :  10-12  _ 297 

JEREMIAH. 

3  :  17  .  297 

3:22,  23 .  256 

16:19  .  58 

24 :  5-7  .  108 

30:  18  .  294 

31 :  28  .  108 

31:29,  30..  109,  143 

31:29-34  - 333 

3i:34  .  74*  215 

32:40-42  ....  108 

33  :  6-16  .  108 

38:6  .  54 

48:  16  .  124 

51:2  .  124 


Index  of  Texts 


35i 


LAMENTATIONS. 
H2I  . .  .124 


EZEKIEL. 

10-19  .  314 

H  :  19  .  333 

16 :  48—54.  55-  •  112 

16 :  48-63  ....  no 

18:4  . 128,  143 

21 :  25-27  ....  248 

36:25,  36 . 333 

36:26  .  310 

37:  n-14  _  108 

DANIEL. 

2:31-45  .  252 

2  :  35  .  260 

2:37-43  .  252 

2  :  44. .  262,  270,  308 
2:43,  44,  45  ••  254 

4  :  32  . 274 

7  :  2—7  .  258 

7:7,  8 .  258 

7  :  9,  13,  14,  22, 

27  .  308 

7:11  .  260 

7:  13,  27 .  261 

7:  14,  17,  27.  ..  270 

7:27  .  283 

9 :  24-27  .  223 

9:26  .  57 

10:6,  10,  15,  17,  183 

10:  13  .  184 

12  :  1  .  307 

12  :  1,  4,  10.  . .  168 

12:  3  . 291,  292 

12:4,  1 .  337 

HOSEA. 

6:1  .  256 

14:4  .  256 


JOEL. 

2:9-l6  .  324 

AMOS. 

3:2  . 97,  221 


MICAH. 

13:38,  39,  4i, 

c  :  2  . 

57 

49  . 

237 

13:41-43  .... 

239 

HABAKKUK. 

13:52  . 

24 

2:  1-3,  13,  14- • 

61 

14:5  . 

55 

7  •  2— T  T  . 

61 

t  c : 2—0  . 

15:24^ . 72,  97 

ZEPHANIAH. 

16:27  . 

103 

1:7-9,  i4-!8.. 

3i5 

19:30  . 

292 

2:2  . 333, 

334 

22 :  21  . 

266 

2:3  . 

333 

22 :  37-39  •  •  •  • 

309 

3:8,  9.... 316, 

333 

22 :  37-40  - 

247 

23:38 . 72, 

223 

HAGGAI. 

24: 14  . 

9i 

2:7  . 

266 

24 :  21,  22 . 

307 

24:38,  39 . 

61 

ZECHARIAH. 

24:45  . 

348 

1:  15  . 

124 

24:45,  46 . 

319 

9:il  . 

1 12 

25  :  31  . 

344 

ii  :  12  . 

57 

25:  31-46.. 138, 

144 

14:  1,  6,  7.  •  •  • 

61 

25:34  . 

305 

14:9  . 

303 

25:46  . 

291 

26 :  64  . 

93 

MALACHI. 

28:18  . 

289 

I  :  II  . 

58 

28 :  20  . 

89 

3:1-3  . 

320 

3:  15  . 67, 

257 

MARK. 

3:  15,  18 . 

217 

3 : 22-27  . 

68 

4:i  . 69, 

319 

5:30  . 

230 

4:2  . 210, 

322 

10:23  . 

284 

12:  30,  31 . 

45 

MATTHEW. 

i :  2-16  . 

42 

LUKE. 

1:21  . 

107 

2:i  . 

253 

3:2  . 

273 

2 :  10  . 

104 

3:  16,  17 . 

179 

2  :  10,  11 . 

107 

4:9  . 

251 

2 :  32  . 

58 

4:i7  . 

273 

3 :  14  . 

340 

5:35  . 

295 

3:i5  . 

273 

7:  13,  14 . 

205 

3  :  17,  21,  22.  . 

229 

7:15  . 

55 

3:22  . 

224 

8:  16,  17 . 

230 

3:  23,  31,  33,34 

42 

8:22 . 150,  289 

3:38  . 

225 

10:  5,  6. . .  .72, 

97 

4:1,  18 . 

224 

10:7  . 

273 

4:i9  . 

218 

10:26  . 

302 

4:43  . 

274 

^1:23,  24 . 

no 

6 :  19  . 

230 

12 :  40  . 

61 

6 : 22  . 

346 

352 


8:  io  .  127 

9.2  .  273 

io :  27  .  136 

12:  32.  .72,  235,  274 

12:42  .  24 

12:47,  4§ .  303 

13  :  30  .  293 

14:  ii  .  189 

14:23  .  195 

i6:  16  ...  .277,  292 
17  :  20-30  ....  276 

17:26  .  61 

17:29  .  no 

19 :  10  .  177 

19:11  .  274 

19:11-15  -  283 

19:  12  .  249 

19:44  .  79 

21 :  24  .  249 

21 :  26  .  332 

21:34,  35 .  90 

22:29,  30 . 274 

24:21  .  79 

24:21,  25-27..  274 

JOHN. 

1:9  .  104 

1 :  14  .  178 

1 :  18  .  288 

1:29 . 103,  157 

3  .  277 

3:5,  6 .  278 

3:6  .  1&2 

3:8  .  231 

3:13  .  282 

3  :  16  .  104 

3:  17  . 255 

3:36  .  107 

5:22 . 137,  142 

5 :  26.186,  187,  21 1 

5:28,  29  .  147 

5:44  .  214 

12:31  .  251 

14:3  .  89 

14:26  .  80 

14:30  . 68,  251 

15:5  .  82 

16:8-11  .  309 

16 :  12,  13 . .  22,  80 


Index  of  Texts 


16:13  ... 

....  11 

16:33  ••• 

....  214 

17:5  •••• 

....  202 

17:16  . . . 

....  269 

17  :  22  . . . 

....  211 

19:36  ... 

....  57 

20:  19,  26. 

....  231 

ACTS. 

i:6  . 

....  93 

i:6,  7... 

.  .80,  275 

2:31  .... 

• • • •  57 

3 :  19  •  • • • 

....  154 

3 :  19-21.. 

•  -73, 

108,  162, 

,  191  222 

3  :  20,  21 .  . 

....  89 

3:21  . . . . 

.  .94,  241 

3:22  .... 

•  .78,  243 

3:23.  .107, 

243,  303 

4 :  12  . . . . 

....  100 

4:19  .... 

....  266 

5:29  .... 

5:31  .... 

7:5  . 

....  293 

9:7  . 

....  183 

10 :  28  .  . . 

....  26 

10:  37,  38. 

....  223 

10:38  ... 

..81,  224 

10:45  ••• 

....  224 

1 1 :  i-3  •  • 

....  26 

11 :  1-18  . 

....  58 

11:9  . . . . 

....  80 

15:6  . ... 

....  278 

15: 14  •  •• 

....  92 

15 :  14-16 

....  81 

17 :  11  . . . 

-  347 

17:31  ... 

.137,  139 

24:25  ... 

....  309 

26 :  9  . . . . 

....  12 

ROMANS. 

1:28  .  . .  . 

.263,  308 

2:6,  10,  11...  298 

2 :  14  . . . . 

....  101 

3:  IO  .  . . . 

....  20 

3 :  10,  19, 

20. .  101 

5:i  . 

....  232 

5:8  . 

....  231 

5:10,  12,  17-19, 

21 . . .  123,  128,  162 


5:  12  .  171 

5 :  14  .  123 

5:  17  .  61 

5  •  17-19  . 

58,  130,  300 

5:  18,  19 . 

108,  156,  177 

6:8 . 202,  213 

6:  10,  11 .  197 

6 :  23  .  128 

8:9  .  227 

8:11  .  197 

8:  13,  14 . 213 

8:  17... 59,  86, 

196,  212 

8 :  18  .  292 

8:  19  .  306 

8:  19-22  .  ..88,  162 

8:21  .  302 

8 :  21,  22 .  147 

8:  22,  19. .  .98,  251 

8:23-25  .  197 

8 :  24  .  107 

8:28-31  .  193 

8:30  .  194 

8:3i~34  . 295 

8:33,  34 .  157 

9:  16  .  190 

9:20,  21 .  190 

9:20  .  187 

10 :  13,  14 .  100 

11:2  .  108 

11 :  17  .  292 

1 1 :  22  . 278 

11:23,  24 .  299 

11 :  25,  26 .  108 

11:25-33  - 300 

11:26-29  _  1 13 

11:28-33  _  108 


12 :  1 . .  141,  196, 


225,  236, 

293, 

309 

12 : 

2 . 

198, 

269 

13: 

1  . 

250, 

252 

13: 

i-7  .• 

266 

13: 

10  ... 

247 

14: 

9 . 

141, 

149 

14: 

14  ... 

285 

Index  of  Texts 


353 


14:17  ... 

....  284 

12 :  2-4  ...... 

70 

1 :  27  ..... 

.81,  211 

15:4  .... 

....  252 

12:4  . 

27 

3:4  . 

. . . .  86 

16 :  20  ... 

■  -98,  306 

12:7  . 

68 

12 :  9  ........ 

214 

I.  THES. 

I.  COR. 

2 :  16  .  .  .  . 

. . . .  229 

2:6-14  .. 

....  84 

GALATIANS. 

5:2,  3... 

• ...  334 

2:7  . 

....  305 

i:4  . 

67 

2:8  . 

.  85 

2:2  . . 

27 

II.  THES. 

2: 13  . . . . 

....  182 

2:2,  12,  14... 

80 

2:  13  .... 

. . . .  298 

2:14  . .. . 

....  181 

2:  II-I4  ..... 

26 

2 :  14  .... 

. . . .  211 

3:11  . . . . 

.  295 

3:  15-18  ..... 

84 

3 : 12-15  • 

....  320 

3:16  . . 

84 

I.  TIMOTHY. 

3:18  . 

.  346 

3:27,  29 . 

85 

2:3-6  ... 

. . . .  126 

4:5  . 

....  21 

3:28  . 

85 

2:4  . 

....  105 

4:8  . 

.  286 

3:29  . .  .82,  97,  293 

2 :  4-6  . . . 

. . . .  130 

4:8-10  .. 

....  347 

4  . 

85 

2:5,  6. . . . 

. . . .  104 

4: 10-17  . 

....  286 

2:6  . 

....  178 

5:5  . 

_  214 

EPHESIANS. 

2:11,  12.  . 

. . . .  212 

6:2  . . . . . 

.  MS 

1:4,  5 . 

193 

2:14.  .61, 

123,  124 

6:3  . 

_ 289 

1 :  9,  10,  17,  18, 

26 

4:  10  .  . . . 

. . . .  106 

12 :  12-28 

....  82 

1  :io.  .219,  242, 

289 

5:24  .... 

....  145 

14:  1-6  . . 

55 

1 :  n  . 73, 

167 

6 :  6-12  . . 

. ...  340 

15:  13-22 

....  60 

1:13,  14..  197, 

201 

6 :  14-16  . 

. . . .  210 

15:21  ... 

.  178 

1 :  14  . 

247 

6: 15  . .  . . 

• • • .  139 

15  :  22  . . . 

.106,  129 

1 :  20,  21 . 

133 

6 :  16  . . . .  . 

186,  288 

15  :  24  .  305  1:22 


82 


15:25  . . 

144 

2:2  . 

.68,  250 

II.  TIMOTHY. 

15:  25,  26. .121, 

222 

2:7  . 

. . . .  219 

i :  10.  .22, 

203,  206 

15:25-28  - 

304 

2  :  7-12  .  . 

. . . .  292 

2 :  II,  12. 

. .86,  212 

15:27  . 

261 

2:8  ..... 

. . . .  100 

2 :  12  . . . . 

.196,  288 

15:28  . 

308 

2 : 19  .... 

. . . .  267 

2: 13  . . . . 

.  118 

15:  38,  44 . 

191 

3:4-6  ... 

. . . .  26 

3:1-4  •  • 

.  90 

15:38-49  .... 

181 

3:9  . 

....  87 

3:1,  13. . 

.  74 

15:  44,  52.. 200, 

234 

4 :  11-16  . 

. . . .  12 

3:  12  ... 

.  68 

15:49  . 

197 

5:25-30  . 

. . . .  82 

3  :  13  •  • • 

.  90 

15:53,  54 ■..  • 

186 

6:12  .... 

....  68 

3:  15  ••• 

.  21 

3: 15-17 

.  25 

II.  COR. 

PHILIPPIANS. 

4:8  . 

.213  286 

i :  21  . 

81 

2:7,  8.  . . . 

....  178 

3:6  . 

304 

2:  8,  9.  .84, 

178,  179 

TITUS. 

4 :  8-10  . 

346 

2:10  . 

283,  289 

i :  12  ... 

. . . .  55 

4:i7  . 

211 

3:8-15  .. 

. . . .  218 

5  :  14  . 

289 

3:21  .... 

. . . .  92 

HEBREWS. 

5:  17  . 

227 

4:11  . . . . 

. ...  340 

i:3  •••• 

. 21 1 

6:1  . 

236 

i:3-5  •• 

.  176 

6:2  . 

139 

COLOSSIANS. 

i:4  .... 

.  203 

8 :  12  . 

143 

i :  18  . 

.82,  197 

i:9 

.  303 

11:3  . 

61 

1:20  .... 

....  289 

1: 14  ... 

.  182 

11 :  14  . 

259 

i :  26  .... 

•  •  • .  77 

2:5  . 

.  .  67,  220 

354 


2:7  . 

175 

2:7-9  . 

179 

2:  9.. -97,  104, 

343 

2  :  14 . 121, 

186 

2 :  16  . 

178 

3:1  . 

222 

3:5,  6 . 

145 

3:8,  9 . 

139 

4:1  . 

195 

5:  14  . 

24 

6 :  4-8  . 

321 

6:6  . .  . 

197 

6:  18  . 

118 

7:i9 . 225, 

229 

9:n  . 

301 

9 :  1 1-20  . 

79 

10:  1  . 222, 

229 

10:4  . 

221 

10:8-18  . 

79 

10:  16,  29 . 

141 

10:20  . 

207 

10 : 26-31  .... 

321 

10:31  . 

304 

10:38,  39.  . .  . 

107 

11 :  13,  39,  40. 

293 

11  :  19  . 

155 

1 1  : 32-38  - 

54 

n:39,  40.... 

288 

1 1  :  40  . 

93 

12 :  1  . 

25 

12:26-29  _ 

321 

13:5  . 

340 

13  :  20,  21 . 

141 

JAMES. 

i:i8  . 194, 

196 

2:5  . 

284 

2:  10  . 

101 

2 : 23  . 

228 

4:4  . 

213 

5:i-4  . 

314 

5  . 

303 

I.  PETER. 

i:2  . 

298 

1:3 .  80, 

196 

I  :  10  . 

84 

1 :  10-13  . 

26 

Index  of  Texts 


1 :  11  . . . . 

....  79 

1 :  12  . 

•  13,  57 

1 :  12,  13.  • 

....  319 

1:19  .  . . . 

. . . .  103 

2:2  . 

....  24 

2 :  4-6  .  .  . 

....  83 

2:9  . 

....  82 

2 :  21  . . .  . 

. . . .  196 

3:  15  •  •  •  • 

....  25 

3:18  .... 

. ...  156 

3:20  .... 

. . . .  61 

5:4  . 

. . . .  214 

5:5,  6.... 

....  84 

5: 10  . . . . 

.  . . .  21.1 

II.  PETER. 

i  :  2-4  .  .. 

.  345 

1:4..  186, 

196, 

203,  222 

i:5-n  •• 

....  320 

1:10,  11 . . 

....  284 

1:19  . .  . . 

. . .  .  25 

2:1  . 

....  55 

2:9  . 

....  103 

2:16  .  .  . . 

....  61 

3:6  . 

....  66 

3:6,  7-  •  •  • 

....  318 

3:7  . 

....  67 

3  :10-13  • 

....  318 

3:  10,  13.  . 

334 

3:  13  •  ••• 

....  67 

I.  JOHN. 

i:9  . 

....  157 

2:i  . 

■ • • •  137 

2:2  . 

....  157 

2:  15  .  .  .  . 

. . . .  214 

2 :  27  .... 

....  81 

2:29  . . . . 

....  278 

3:  i  -  --85, 

278,  346 

3  :  2.  .182, 

200,  21 1 

3:9  . 

....  278 

4:7  . 

....  278 

4:8  . 

....  104 

5:1,  18.. 

....  278 

5:18  . . . . 

....  196 

JUDE. 

II  . 

....  61 

23  . 

••••  319 

REVELATION. 

1:3  .  27 

1:7  .  90 

2:10  . 283 

2:26,  27.. 256,  302 

3:  17,  18 .  287 


3 : 21 


9i,  222, 

256, 

288 

4: 

II  . 

118 

5: 

12  . 

59 

7:  SH-17 

214 

7: 

14, 

15- 

240 

10 

7  • 

87 

11 

15 

68 

11 

1 7, 

18. 

323 

11 

18 

95 

12 

9  • 

.61, 

259 

14 

T 

195 

14 

14 

238 

16 

17- 

20 

•  •  •  • 

336 

17 

2  . 

268, 

270 

17 

3-5 

268 

17 

14 

.  .  .  . 

195, 

270 

18 

7  • 

268 

18 

21 

3i3 

19 

6,  7,  9 

240 

19 

7  • 

.87, 

98 

19 

11- 

19 

.  .  .  . 

270 

19 

15, 

19- 

324 

19 

17 

3i5 

20 

i-3 

324 

20 

2  . 

.61, 

69 

20 

3  • 

146 

20 

4  • 

•  73, 

9i 

20 

5 

288 

20 

6.  .197, 

285, 

288 

20 

9 

01 

l-H 

04 

303, 

3i9 

20 

11- 

■13 

•  •  •  • 

344 

20 

15 

144 

21 

1  . 

70 

21 

3-5 

162 

21 

4*  • 

•73, 

192 

21 

8  . 

107, 

144 

21 

24- 

26. 

295, 

296 

22 

:  12, 

20. 

90 

22 

:  17. 

•97, 

98, 

157 

THE  HERALD  OF  CHRIST’S  KINGDOM 


This  journal,  issued  by  the  Pastoral  Bible  Institute, 
Publishers  of  “The  Divine  Plan  of  the  Ages,”  should  regu¬ 
larly  visit  all  who  have  the  slightest  interest  in  the  all-impor¬ 
tant  topics  discussed  in  this  volume.  It  is  issued  twice  a 
month,  16  pages,  at  one  dollar  (6s.)  a  year  in  advance.  If  a 
developed  child  of  God,  you  are  interested  in  Bible  study, 
and  if  so,  you  cannot  afford  to  deprive  yourself  of  the  help¬ 
ing  hand  God  has  provided  for  all  such  through  the  semi¬ 
monthly  visits  of  this  journal. 

That  none  of  the  interested  may  be  without  it,  the  arrange¬ 
ment  is  that  those  who  need  may  have  it  on  credit  on  applica¬ 
tion,  while  those  too  poor  to  pay  may  receive  it  regularly  free 
by  stating  the  facts  and  making  request  each  year.  All  new 
tracts  are  sent  to  The  Herald  list,  which,  it  is  desired,  shall 
represent  all  interested  in  the  study  of  Divine  truth. 


PASTORAL  BIBLE  INSTITUTE 

BROOKLYN,  N.  Y. 

Our  Institute  never  solicits  donations,  but  it  uses  volun¬ 
tary  contributions  as  wisely  and  economically  as  possible  in 
the  propagation  of  Christian  knowledge  along  the  lines  pre¬ 
sented  in  “The  Divine  Plan  of  the  Ages.”  It  circulates 
many  tracts  and  papers  free,  through  the  mails  and  through 
voluntary  agents.  Amongst  the  free  tracts  we  are  now  sup¬ 
plying  are  “Where  Are  the  Dead?”  and  “The  Inauguration 
of  God’s  Kingdom  Preceded  by  Distress  of  Nations.” 

Our  Institution  justifies  that  portion  of  its  name  which 
relates  to  the  Bible — (not  by  publishing  Bibles,  nor  by  circu¬ 
lating  them  gratuitously,  but) — by  supplying  Bibles  and  Bible- 
study  helps  at  wholesale  prices ;  and  often  below  the  usual 
wholesale  rates.  We  recommend  “The  Divine  Plan  of  the 
Ages”  as  amongst  the  most  important  helps  or  “Bible  Keys,” 
and  The  Herald,  semi-monthly,  as  its  efficient  supplement. 

Readers  who  desire  to  co-operate  in  the  circulation  of  “The 
Divine  Plan  of  the  Ages”  will  be  supplied  at  cost  prices,  and 
can  have  tracts  ad  libitum.  Write  us  respecting  this. 


FOOD  FOR  THINKING  CHRISTIANS 


TWO  LEADING  SUBJECTS  OF  THE  UTMOST  IMPORTANCE,  TREATED 
EXHAUSTIVELY  IN  A  SPECIAL  DOUBLE  NUMBER  (32  PAGES) 

of  the  Herald  of  Christ’s  Kingdom. 

WHAT  SAY  THE  SCRIPTURES  ABOUT  THE  SECOND  COMING 

OF  CHRIST? 

HIS  PRESENCE,  APPEARING  AND  REVEALING, 

THE  DIVINE  PURPOSE,  THE  RESTITUTION  OF  ALL  THINGS? 


WHAT  SAY  THE  SCRIPTURES  ABOUT  HELL? 

AN  EXAMINATION  OF  EVERY  TEXT  OF  SCRIPTURE  IN  WHICH  THE 

WORD  “HELL”  IS  FOUND. 


Concerning  the  first:  The  testimonies  of  our  Lord  and  the  Apostles 
and  Prophets  with  regard  to  our  Lord’s  Return,  are  brought  together 
and  their  harmonious  and  wonderful  statements  are  viewed  in  the  light 
of  the  startling  events  of  these  latter  days,  with  the  result  that  the  faith¬ 
ful  watchers  who  read,  now  realize  that  they  may  indeed  lift  up  their 
heads  and  rejoice,  knowing  that  their  deliverance  draweth  nigh.  This 
exposition  is  of  absorbing  interest  to  all  thinking  Christians. 

Likewise  the  second  theme  above  mentioned:  A  correct  understand¬ 
ing  of  the  subject  of  future  punishment  is  almost  a  necessity  to  Christian 
steadfastness.  For  centuries  it  has  been  the  teaching  of  “orthodoxy,” 
of  all  shades,  that  God,  before  creating  man,  had  created  a  great  abys 
of  fire  and  terrors,  capable  of  containing  all  the  billions  of  the  human 
family  which  He  purposed  to  bring  into  being;  that  this  abyss  He  had 
named  “hell”;  and  that  all  the  promises  and  threatenings  of  the  Bible 
were  designed  to  deter  as  many  as  possible  (a  “  little  flock  ”)  from  such 
wrong-doing  as  would  make  this  awful  place  their  perpetual  home. 

While  glad  to  see  superstitions  fall,  and  truer  ideas  of  the  great,  and 
wise,  and  just,  and  loving  Creator  prevail,  we  are  alarmed  to  notice 
that  the  tendency  with  all  who  abandon  this  long  revered  doctrine  is 
toward  doubt,  skepticism,  infidelity.  Why  should  this  be  the  case,  when 
the  mind  is  merely  being  delivered  from  an  error? — do  you  ask?  Be¬ 
cause  Christian  people  have  so  long  been  taught  that  the  foundation  for 
this  awful  blasphemy  against  God’s  character  and  government  is  deeplaid 
and  firmly  fixed  in  the  Word  of  God — the  Bible — and  consequently,  to 
whatever  degree  their  belief  in  “  hell  ”  is  shaken,  to  that  extent  their 
faith  in  the  Bible,  as  the  revelation  of  the  true  God,  is  shaken  also;  so 
that  those  who  have  dropped  their  belief  in  a  “  hell,”  of  some  kind  of 
endless  torment,  are  often  open  infidels,  and  scoffers  at  God’s  Word. 

Guided  by  the  Lord’s  providence  to  a  realization  that  the  Bible  has 
been  slandered,  as  well  as  its  Divine  Author,  and  that,  rightly  under¬ 
stood,  it  teaches  nothing  on  this  subject  derogatory  to  God’s  character 
nor  to  an  intelligent  reason,  we  have  attempted  in  this  treatise  to  lay 
bare  the  Scripture  teaching  on  this  subject,  that  thereby  faith  in  God 
and  His  Word  may  be  reestablished,  on  a  better,  a  reasonable  founda¬ 
tion.  Indeed,  it  is  our  opinion  that  whoever  shall  hereby  find  that  his 
false  view  rested  upon  human  misconceptions  and  misinterpretations 
will,  at  the  same  time,  learn  to  trust  hereafter  less  to  his  own  and  other 
men’s  imaginings,  and,  by  faith,  to  grasp  more  firmly  the  Word  of  God, 
which  is  able  to  make  wise  unto  salvation;  and  on  this  mission,  under 
God’s  providence,  it  is  sent  forth. 

Price  of  This  Special  Issue  10  Cents  (6d.)  Per  Copy. 

Address: 

PASTORAL  BIBLE  INSTITUTE 

BROOKLYN,  N.  Y. 


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